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LIBRARY 

OF   THE 

1 

Theological    Seminar 

y, 

PRINCETON,    N.  J. 

Case,    —>C   "S-^"  ...Division           

Shelf, ^   A-X:       Section 

Book,                           No,.,           

.4 


!       ,  !  ]  .  I    , 


SERMONS, 


BY  THE  LATE 


REV.  EDWARD  PAYSOST,  D.  D. 


PASTOR.  OF  THE 


SECOND  CHURCH  UN  PORTLAND. 


PORTLAND! 

SHIRLEY  AND  HYDE,  7,  EXCHANGE-STREET, 


SOLD  BY  PF.IRCE    AND  WILLIAMS,  BOSTON!    JOHN  P.  HAVEN, 
NEW  YORK  t    AND  E.  LITTELL,  PHILADELPHIA. 


IS2P- 


DISTRICT  OF  MAINE,  SS. 

DISTRICT  CLERK'S  OFFICE. 

BE  IT  REMEMBERED,  That,  on  the  first  day  of  August,  A.  D.  1828,  in  the  United 
States  of  America,  Ann  Louisa  Payson,  of  the  said  District,  has  deposited  in  this 
office,  the  title  of  a  book,  the  right  whereof  she  claims  as  proprietor,  in  the  words  fol- 
lowing, to  wit : 

"  Sermons,  By  the  late  nev.  Edward  Payson,  D.  D.  pastor  of  the  second  Church 
in  Portlar.d." 

In  conformity  to  the  act  of  Congress  of  the  United  States,  entitled,  "  An  Act  for  the 
encouragement  of  learning,  by  securing  the  copies  of  maps,  charts,  and  books,  to  the  au- 
thors and  proprietors  of  such  copies,  during  the  times  therein  mentioned  :"  and  also  to  an 
act,  entitled,  "  An  Act  supplementary  to  an  Act  for  the  encouragement  of  learning,  by 
securing  the  copies  of  maps,  charts,  and  books,  to  the  authors  and  proprietors  of  such 
copies,  during  the  times  therein  mentioned ;  and  extending  the  benefits  thereof  to  the  arts 
of  designing,  engraving  and  etching  historical  and  other  prints." 


tahm  mtio<5fv    \  Clerk  of  the  District 
JOHN  MUSSEY,  £      court  of  Maine. 


A  true  Copy  as  of  record: 

Attest,  JOHN  MUSSEY,  Clerk  D.  C.  Maine. 


SHIRLEY  AND  HYDE,  PRINTERS. 


PRXIICSTOH     \ 
THEOLOGICAL  / 


£&MII 


y*£v^ 


ADVERTISEMENT. 


The  history  of  this  volume  is  quickly  told.  On  the  death  of  its  lamented 
author,  an  extensive  and  urgent  desire  was  expressed  for  the  publication  of 
some  of  those  pulpit  addresses,  the  delivery  of  which  had  been  so  greatly  bless- 
ed. This  desire,  though  perfectly  natural  and  reasonable,  would  have  been  un- 
availing, but  for  the  confident  belief,  that  the  publication  would  subserve  the 
cause  of  religion.  The  thought,  that  his  labors  should  be  lost  to  the  rest  of  the 
world,  was  so  irreconcilable  with  the  feelings  of  some  of  Dr.  Payson's  most 
judicious  hearers,  that,  long  before  his  last  sickness,  they  solicited  him  to  pre- 
pare a  selection  of  his  Sermons  for  the  press  ;  but  his  strong  and  uniform  aver- 
sion to  printing  his  own  productions,  prevented  his  compliance,  till  a  few  days 
before  his  decease.  He  then,  from  his  general  recollection  of  their  contents, 
directed  a  number  to  be  separated  from  the  mass,  out  of  which  he  was  willing 
a  selection  should  be  made,  and  to  which  it  must  be  confined.  It  is  not  known, 
that  his  restriction  has  been  violated  ;  though,  from  causes  which  need  not  be 
mentioned,  it  became  impossible  to  identify  every  one,  thus  separated,  with 
absolute  certainty. 

Should  any  glance  at  the  volume,  and  inquire,  Are  these  the  Sermons,  which 
procured  for  their  author  such  astonishing  popularity,  and  wrought  with  such 
power  upon  his  numerous  audience  1 — it  must  be  conceded,  that  many  things  ac- 
companied their  delivery,  and  contributed  to  their  effect,  which  do  not  appear 
in  print.  There  was  an  unaffected  earnestness,  a  glowing  intensity  of  feeling, 
a  peculiarity  of  expression  and  utterance,  a  manner  wholly  origiflal  and  indes- 
cribable, which  will  not  attend  their  perusal,  except  in  the  minds  of  those,  who 
were  accustomed  to  hear  him.  The  reader  will  not  feel  the  immediate  influ- 
ence of  those  prayers,  which  disarmed  criticism,  which  awed  the  most  thought- 
less, which  brought  them  directly  before  Infinite  Majesty,  and  made  them  feel 
that  they  had  business  of  greater  importance*,  than  to  criticise  or  cavil. 

It  should  also  be  stated,  that,  in  several  instances,  the  manuscripts  ended  in 
the  midst  of  a  sentence,  or  near  the  commencement  of  a  paragraph ; — leaving 
the  editor  this  only  alternative,  either  to  pause,  before  coming  to  the  defective 
portion,  or  else  to  supply  the  defect  himself, — the  latter  he  has  rarely  had  the 
presumption  to  attempt.  These  absent  portions,  as  supplied  by  the  preacher, 
w£re  probably  the  most  impressive  parts  of  these  discourses. 

It  was  Dr.  Payson's  practice  to  preach,  at  least,  half  the  time  without  writing. 


IV 

His  unwritten  Sermons  were  as  regularly  planned,  and  as  faithfully  studi- 
ed, as  those  which  he  penned  ;  and  his  quick  perception,  ready  memory,  power 
of  illustration,  and  the  fervor  excited  by  the  very  exercise  of  addressing  an  as- 
sembly of  immortals,  to  whom  his  message  was  to  be  a.  savor  of  eternal  life,  or 
death, — gave  an  impressiveness  to  his  unwritten  discourses,  perhaps,  even  be- 
yond what  attended  his  written  Sermons.  His  great  reason  for  writing  at  all, 
was,  the  exhausting  effect,  upon  his  physical  powers,  of  preaching  constantly 
without  notes.  It  appears  to  have  been  no  part  of  Dr.  Payson's  concern,  to 
write  a  great  Sermon;  but  the  question,  which  seems  to  have  been  uppermost 
in  his  mind,  was,  how  shall  I  present  this  subject  so  as  to  accomplish  the  most 
good?  And  in  answering  this  question  he  consulted  the  capacity  of  ordinary 
hearers.  Hence  the  great  simplicity  of  his  language,  even  in  his  boldest  flights  ; 
hence  the  plainness  and  directness  of  his  address,  and  a  greater  difi'useness  of 
style,  than  he  would  otherwise  have  adopted. 

In  judging  of  these  Sermons  as  intellectual  efforts,  it  should  also  be  remem- 
bered, that,  besides  the  ceaseless  calls  for  pastoral  labor  by  a  very  numerous 
flock,  and  other  demands  upon  his  time,  the  preparing  and  preaching  of  three 
such  Sermons  a  week,  was  the  regular  employment  of  Dr.  Payson,  during  the 
greater  part  of  his  ministry.  He  seldom  failed  to  meet  his  pastoral  charge  on 
the  Sabbath,  and  at  the  weekly  lecture;  and  the  powers  of  his  mind  appear, 
not  so  much  in  single  discourses,  as  in  the  general  excellence  of  all,  and  that 
almost  "  infinite  variety,"  which  they  exhibit,  in  the  manner  of  presenting  and 
enforcing  truth  and  duty.  He  never  '  nods.'  While  there  is  an  obvious  differ- 
ence between  his  early  and  late  productions,  which  shows  a  rapid  progress  of 
mind;  there  is  a  surprising  equality  in  those  which  belong  to  the  same  period 
of  his  ministry,  and  this  circumstance  has  increased  the  difficulty  of  making  the 
selection. 

The  preceding  suggestions  have  not  arisen  from  the  slightest  conviction,  that 
the  following  Sermons  need  any  apology.  On  the  contrary,  it  is  believed,  they 
wUl  fill  a  place  unoccupied  in  this  species  of  literature,  and  be  found  a  valuable 
accession  to  its  riches. 

It  was  originally  contemplated,  that  the  volume  should  include  those  Sermons 
of  Dr.  Payson,  which  have  already  been  published.  But  on  further  examina- 
tion of  the  manuscripts,  it  was  thought,  that  subscribers  and  the  public  wonld 
be  more  obliged  and  profited  by  originals,  possessing  equal  excellence;  espe- 
cially, as  many  are  necessarily  suppressed,  which  are  not  less  deserving  of  the 
public  eye.  As  an  act  of  justice  to  the  author,  however,  one  is  inserted,  which 
has  already  appeared,  that  the  reader,  by  a  comparison  of  the  others  with  this, 
might  have  an  opportunity  to  judge  what  would  have  been  their  appearance, 
had  they  been  revised  by  the  Doctor's  own  hand. — For  the  arrangement  of  the 
Sermons,  their  titles,  and  some  minor  tilings,  the  editor  is  responsible. 

The  volume,  it  is  believed,  will  fulfil  every  promise  held  out  in  the  propos- 
als ;  and  contains  a  miniature  likeness  of  its  author,  in  addition.  It  is  com- 
mended to  that  Spirit,  who  has  already  set  his  seal  to  its  truths. 


P&IK'CISI 


THEOLOGICAL/ 


CONTENTS. 


SERMON  I. 

The  Bible  above  all  Price.  page  9 

SERMON  II. 

God's  Ways  above  Men's.  37 

For  my  thoughts  are  not  your  thoughts,  neither  are  your  ways  my  ways,  saith  the 
Lord.  For  as  the  heavens  are  higher  than  the  earth,  so  are  my  ways  higher  than 
your  ways,  aud  my  thoughts  than  your  thoughts. — Isaiah  lv.  C,  9. 

SERMOJV  III. 

All  Things  created  for  Christ.  56 

All  things  were  created  by  bim  and  for  him.— Oolossians  i.  IK. 
SERMON  IV. 

The  old  Way  ivhich  wicked  Men  have  trodden.     71 

Hast  thou  marked  the  old  way  which  wicked  men  have  trodden  ?  Which  were  cut 
down  out  of  lime,  whose  foundation  was  overthrown  with  a  flood:  which  said 
unto  God,  Depart  from  us ;  and  what  can  the  Almighty  do  for  them  .* — Job  xxii. 
15,  lfi,  17. 

SERMON  V. 

Sins  estimated  by  the  Light  of  Heaven.       92 

Thou  hast  set  our  iniquities  before  thee,  our  secret  sins  in  the  light  of  thy  counte- 
nance.— Psalm  xc.  8. 

SERMON  VI. 

Men  tried  and  found  defective.  110 

Thou  art  weighed  in  the  balances,  and  art  found  wanting. — Daniel  v.  27. 


VI 
SERMON  VII. 

Our  Si?is  infinite  in  Number  and  Enormity.     130 

Is  not  thy  wickedness  great  ?  and  thine  iniquities  infinite  1 — Job  xxii  5. 
SERMON  VIII. 

The  Wicked,  through  Pride,  refuse  to  seek  God.  151 

The  wicked,  through  the  pride  of  his  countenance,  will  not  seek  after  God. — Psalm 
x.  4. 

SERMON  IX. 

Recollections  of  God  painful  to  the  Wicked.     1 70 

I  remembered  God,  and  was  troubled. — Psalm  lxxvii.  8. 
SERMON  X. 

Sinners  wilful  and  perverse.  187 

And  the  Lord  said,  Whereunto  shall  I  liken  the  men  of  this  generation  ?  and  to  what 
are  they  like?  They  are  like  unto  children  sitting  in  the  market-place,  and  cal- 
ling one  to  another,  and  saying,  We  have  piped  unto  you,  and  ye  have  not  dan- 
ced ;  we  have  mourned  unto  you,  and  ye  have  not  wept.  For  John  the  Baptist 
came  neither  eating  bread  nor  drinking  wine ;  and  ye  say,  He  hath  a  devil. 
The  Son  of  Man  is  come  eating  and  drinking  ;  and  ye  say,  Behold  a  gluttonous 
man,  and  a  wine-bibber,  a  friend  of  publicans  and  sinners  !  But  wisdom  is  jus- 
tified of  all  her  children. — Luke  vii.  31 — 35. 

SERMON  XI. 

Amiable  Instincts  not  Holiness.  205 

And  the  very  God  of  peace  sanctify  you  wholly  ;  and  I  pray  God  your  whole  spir- 
it and  soul  and  body,  be  preserved  blameless  unto  the  coining  of  our  Lord  Jesus 
Christ. — 1  Thessalonians  v.  23. 

SERMON  XII. 

The  promised  Fruit  of  Christ's  Sufferings.     226 

He  shall  see  of  the  travail  of  his  soul,  and  shall  be  satisfied. — Isaiah  Hii.  11. 
SERMON  XIII. 

Messiah's  Victory  predicted  and  desired.      245 

Gird  thy  sword  upon  thy  thigh,  O  Most  Mighty,  with  thy  glory  and  thy  majesty  •, 
and  in  thy  majesty  ride  prosperously,  because  of  truth  and  meekness  and  righ- 
teousness ;  and  thy  right  hand  shall  teach  thee  terrible  things.  Thine  arrows 
are  sharp  in  the  heart  of  the  King's  enemies,  whereby  the  people  fall  under 
ihee. — Psalm  xlv.  3,  4, 5. 


/ 


Vll 
SERMON  XIT. 

Sinners  entreated  to  hear  Godys  Voice.      263 

The  Holy  Ghost  saith,  To-day  if  ye  will  hear  his  voice,  harden  not  your  hearts. — 
Hebrews  iii.  7,  8. 

SERMON  XV. 

The  Difficulty  of  escaping  the  Damnation  of 

Hell.  285 

How  can  ye  escape  the  damnation  of  hell  ? — Matthew  xxiii.  33. 
SERMON  XVI. 

The  dead  in  Sin  made  alive.  308 

And  you  hath  he  quickened,  who  were  dead  in  trespasses  and  sins ;  wherein,  in  time 
past,  ye  walked,  according  to  the  course  of  this  world,  according  to  the  prince 
of  the  power  of  the  air,  the  spirit  that  now  worketh  in  the  children  of  disobedi- 
ence •,  among  whom  also  we  all  had  our  conversation  in  times  past,  in  the  lusts  of 
the  flesh,  fulfilling  the  desires  of  our  flesh,  and  of  the  mind  ;  and  were  by  nature 
the  children  of  wrath,  even  as  others.  But  God,  who  is  rich  in  mercy,  for  his 
great  love  wherewith  he  loved  us,  even  when  we  were  dead  in  sins,  hath  quick- 
ened us  together  with  Christ;  (by  grace  are  ye  saved;)  and  hath  raised  us  up 
together,  and  made  us  sit  together  in  heavenly  places  in  Christ  Jesus  ;  that  in  th« 
ages  to  come  he  might  shew  the  exceeding  riches  of  his  grace,  in  his  kindness 
toward  us,  through  Christ  Jesus. —  Ephesians  ii.  1 — 7. 

SERMON  XVII. 

The  universal  Law  of  Forgiveness.         326 

If  thy  brother  trespass  against  thee,  rebuke  him  ;  and  if  he  repent,  forgive  him. — 
And  if  he  trespass  against  thee  seven   times  in  a  day,  and  seven  times  in  a  day  '- 
turn  again  to  thee,  saying,  I  repent,  thou  shall  forgive  him. — Luke  xvit.  3,  4. 

SERMON  XVIII. 

Fraud  exposed  and  condemned.  342 

It  is  naught,  it  is  naught,  saith  the  buyer :  but  when  he  is  gone  his  way,  then  he 
boasteth.— Proverbs  xx.  14. 

SERMON  XIX. 

The  Mark  of  Deliverance.  357 

And  the  Lord  said  unto  him.  Go  through  the  midst  of  the  city,  and  set  a  mark  up- 
on the  foreheads  of  the  men  that  sigh  and  cry  for  all  the  abominations  that  be  done 
in  the  midst  thereof.  And  to  the  others  he  said  in  my  hearing,  Go  ye  after  him 
through  the  city  and  smite ;  let  not  your  eye  spare,  neither  have  ye  pity  ;  slay 
utterly  old  and  young  •,  but  come  Hot  near  any  man  upon  whom  is  the  mark. — 
Ezekicl  ix.  4,  5,  6. 


Vlll 


SERMON  XX. 

The  Christian  Manner  of  expressing  Grati- 
tude. 381 

The  Lord  give  mercy  unto  the  house  of  Onesipborus  -,•  For  he  oft  refreshed  me,  and 
was  not  ashamed  of  my  chain.  But  whin  be  was  in  Rome,  be  sought  me  out  ve- 
ry diligently,  and  found  me.  The  Lord  grant  unto  him,  that  he  may  find  mercy 
of  the  Lord  in  that  day.— 2  Timothy  i.  16,  17,  18. 

SERMON  XXI. 

The  timely  Presence  and  Salutation  of  Jesus.     401 

And  as  they  thus  spake,  Jesus  himself  stood  in  the  midst  ol  them,  and  saith  unto 
them,  Peace  be  unto  you. — Luke  xxiv.  36. 

SERMON  XXII. 

A  Festival  kept  to  the  Lord.  416 

When  ye  have  gathered  in  the  fruit  of  the  land,  ye  shall  keep  a  feast  unto  the 
Lord. — Leviticus  xxiii.  39. 

SERMON  XXIII. 

The  Second  Coming  of  Christ.  444 

Behold  he  cometh  with  clouds;  and  every  eye  shall  see  him,  and  they  also  which 
pierced  him;  and  all  kindreds  of  the  earth  shall  wail  because  of  him:  Even  so. 
Amen. — Revelation  i.  7. 

SERMON    XXIV. 

Equality  of  Men  with  Angels.  462 

For  thoy  are  equal  unto  the  angels. — Luke  xx.  36. 
SERMON  XXV. 

The  Punishment  of  the  Wicked  dreadful  and 

interminable.  484 

Where  their  worm  dietbnot,  and  the  fire  is  not  quenched.— Mark  ix.  44. 


SERMON  I. 


THE  BIBLE  ABOVE  ALL  PRICE. 


PREACHED  BEFORE  THE  BIBLE  SOCIETY  OF  MAIJNE,  MAY  5,   1814, 


There  are  two  objects,  which  a  speaker  who 
addresses  his  fellow-beings  on  an  occasion  like  the 
present,  ought  ever  to  keep  in  view.  Of  these  ob- 
jects, the  first,  and,  with  respect  to  his  hearers,  the 
most  important,  is,  to  induce  them  to  prize  as  it 
deserves,  a  volume,  which,  notwithstanding  its  un- 
rivalled claims  to  attention,  is  too  generally  neg- 
lected. The  second  is,  to  procure  their  assistance, 
in  gratuitously  distributing  this  volume  among  their 
destitute  fellow-creatures.  These  objects,  though 
distinct,  are  intimately  connected;  for  if  we  can 
be  induced  suitably  to  prize  the  Sacred  Scriptures 
ourselves,  there  will  be  little  difficulty  in  persuad- 
ing us  to  aid,  in  communicating  them  to  others ; 
and  there  is  but  too  much  reason  for  presuming, 
that  he,  who  is  not  desirous  to  impart  this  treasure 
to  all  around  him,  knows  nothing  of  its  real  value, 

nor  of  the  temper  which  it  is  designed  to  produce. 

2 


iO  THE  BIBLE 

With  respect  to  a  part,  and  we  trust  a  very  con- 
siderable part  of  the  present  assembly,  the  objects, 
which  we  have  mentioned,  may  be  considered  as 
already  attained.  There  are,  we  doubt  not,  many 
before  us,  who  entertain  a  profound  veneration  for 
the  Bible ;  and  in  whose  breasts  it  has  an  advo- 
cate, who  pleads  its  cause,  and  that  of  the  desti- 
tute, far  more  powerfully  and  successfully  than  we 
can  do.  To  such  persons,  nothing  need  be  said  in 
favor  of  a  book,  which  not  only  affords  them  sup- 
port and  consolation  under  the  troubles  of  life,  but 
enables  them  to  contemplate  death  with  pleasure, 
and,  to  borrow  its  own  language,  makes  them 
"  wise  unto  salvation."  If  all  present  are  of  this 
description,  our  object  is  obtained ;  and  farther 
remarks  are  needless.  But  it  is  presumable,  that 
in  every  assembly,  many  are  to  be  found,  who, 
through  inattention  to  the  subject,  or  from  some 
other  cause,  have  formed  very  inadequate  concep- 
tions of  the  worth  of  this  volume  ;  and  who,  conse- 
quently, do  not  feel  the  infinite  importance  of  put- 
ting it  into  the  hands  of  others.  It  is  also  notorious, 
that  even  among  such  as  profess  to  venerate  the 
scriptures,  there  are  not  a  few,  who  seem  to  regard 
them  as  deficient  in  those  qualities,  which  excite 
interest  and  attention.  It  may  not  be  improper, 
therefore,  on  an  occasion  like  the  present,  to  make 
a  few  remarks  with  a  design  to  shew,  that  while 
the  scriptures  are  incalculably  valuable  and  impor- 
tant, viewed  as  a  revelation  from  heaven ;  they  are 
also  in  a  very  high  degree  interesting  and  deserv- 


ABOVE  ALL  PRICE.  11 

ing  of  attention,  considered  merely  as  a  human 
composition.  As  the  whole  volume  of  scripture 
will  form  the  subject  of  these  remarks,  it  was 
thought  unnecessary  to  select  any  particular  part 
of  it  as  a  text. 

Were  we  permitted  to  adduce  the  testimony  of 
the  scriptures  in  their  own  favor,  as  a  proof  that 
their   contents  are    highly    interesting,    our    task 
would  be  short,  and  easily  accomplished.     But  it 
is  possible,  that  to  this  testimony  some  might  think 
it    a  sufficient  reply,   to  apostrophize    the  sacred 
volume  in  the  language  of  the  captious  Jews  to 
our  Saviour  ; — "  Thou  bearest  record  of  thyself; 
thy  record  is  not  true."    No  similar  objection  can 
be  urged,  however,  against  our  availing  ourselves 
of  the  testimony,  which  eminent  uninspired  men 
have  borne  in  favor  of  the  scriptures.    From  the  al- 
most innumerable  testimonies  of  this  nature,  which 
might  easily  be  adduced,  we  shall  select  only  that 
of  Sir  William  Jones,  a  Judge  of  the  supreme  court 
of  judicature  in  Bengal— a  man,  says  his  learned 
biographer,  who,  by  the  exertion  of  rare  intellect- 
ual talents,  acquired  a  knowledge  of  arts,  sciences, 
and  languages,  which  has  seldom  been  equalled, 
and  scarcely,  if  ever,  surpassed.     "  I  have  carefully 
and  regularly  perused  the  scriptures,"  says  this  truly 
great  man,  "  and  am  of  opinion,  that  this  volume, 
independent  of  its  divine  origin,  contains  more  sub- 
limity, purer  morality,  more  important  history,  and 
finer  strains  of  eloquence,  than  can  be  collected 
from  all  other  books,  in  whatever  language  they 


i2  THE  BIBLE 

may  have  been  written.'*  How  well  he  was  qualifi- 
ed to  make  this  remark,  and  how  much  it  implied 
in  his  lips,  may  be  inferred  from  the  fact,  that  he 
was  acquainted  with  twenty-eight  different  lan- 
guages, and  with  the  best  works,  which  had  been 
published  in  most  of  them.  That  a  volume,  which, 
in  the  opinion  of  such  a  man,  is  thus  superior  to 
all  other  books  united,  cannot  be  so  insipid  and 
uninteresting  a  composition,  as  many  seem  to  im- 
agine, it  must  be  needless  to  remark.  That  his 
praises,  though  great  and  unqualified,  are  in  no 
respect  unmerited,  it  would  be  easy,  were  it  neces- 
sary, to  prove,  by  appropriate  quotations  from  the 
book  which  he  so  highly  extols.  But  its  morality 
will  be  more  properly  considered  in  a  subsequent 
part  of  this  discourse ;  and  its  unrivalled  eloquence 
and  sublimity  are  too  obvious,  and  too  generally 
acknowledged,  to  require  illustration.  If  any  im- 
agine that  he  has  estimated  too  highly,  the  historical 
information  which  this  volume  contains,  we  would 
only  request  them  to  peruse  it  with  attention ;  and 
particularly  to  consider  the  assistance  which  it 
affords,  in  accounting  for  many  otherwise  inexplica- 
ble phenomena,  in  the  natural,  political,  and  moral 
world.  A  person  who  has  never  attended  to  the 
subject,  will,  on  recollection,  be  surprised  to  find, 
for  how  large  a  proportion  of  his  knowledge,  he  is 
indebted  to  this  neglected  book.*  It  is  the  only 
book  which  satisfactorily  accounts,  or  even   pro- 

*  It  will  be  recollected,  that  we  here  refer  to  such  information  only. 
3s  uninspired  men  might  communicate. 


ABOVE  ALL  PRICE.  13 

fesses  to  account,  for  the  introduction  of  natural 
and  moral  evil  into  the  world,  and  for  the  conse- 
quent present  situation  of  mankind.  To  this  book 
we  are  also  indebted,  for  all  our  knowledge  of  the 
progenitors  of  our  race,  and  of  the  early  ages  of 
the  world  ; — for  our  acquaintance  with  the  manners 
and  customs  of  those  ages; — for  the  origin  and 
explanation  of  many  remarkable  traditions,  which 
have  extensively  prevailed,  and  for  almost  every 
thing  which  is  known,  of  many  once  flourishing 
nations ;  especially  of  the  Jews,  the  most  singular 
and  interesting  people,  perhaps,  that  ever  existed. 
It  is  the  Bible  alone,  which,  by  informing  us  of  the 
deluge,  enables  us  to  account,  satisfactorily,  for 
many  surprising  appearances  in  the  internal  struc- 
ture of  the  earth,  as  well  as  for  the  existence  of 
marine  exuviae  on  the  summits  of  mountains,  and 
in  other  places  far  distant  from  the  sea.  By  the 
same  volume  we  are  assisted  in  accounting  for  the 
multiplicity  of  languages,  which  exist  in  the  world ; 
for  the  degraded  condition  of  the  Africans ;  for  the 
origin  and  universal  prevalence  of  sacrifices ;  and 
many  other  facts,  of  an  equally  interesting  nature. 
We  shall  only  add,  that  while  the  scriptures  throw 
light  on  the  facts  here  alluded  to,  the  existence  of 
these  facts  powerfully  tends,  on  the  other  hand,  to 
establish  the  truth  and  authenticity  of  the  scriptures. 
In  addition  to  these  intrinsic  excellencies  of  the 
Bible,  which  give  it,  considered  merely  as  a  human 
production,  powerful  claims  to  the  attention  of  per- 
sons of  taste  and  Learning,  there  are  various  circum- 


THE  BIBLE 


stances,  of  an  adventitious  nature,  which  render  it 
peculiarly  interesting  to  a  reflecting  mind.  Among 
these  circumstances  we  may,  perhaps,  not  improp- 
erly, mention  its  great  antiquity.  Whatever  may 
be  said  of  its  inspiration,  some  of  the  books,  which 
compose  it,  are  unquestionably  the  most  ancient 
literary  compositions  extant,  and,  perhaps,  the  most 
ancient  that  ever  were  written ;  nor  is  it  very  im- 
probable, that  letters  were  first  employed  in  record- 
ing some  parts  of  them,  and  that  they  were  written 
in  the  language,  first  spoken  by  man.  It  is  also  not 
only  the  most  ancient  book,  but  the  most  ancient 
monument  of  human  exertion,  the  eldest  offspring 
of  human  intellect,  now  in  existence.  Unlike  the 
other  works  of  man,  it  inherits  not  his  frailty.  All 
the  cotemporaries  of  its  infancy  have  long  since 
perished  and  are  forgotten.  Yet  this  wonderful 
volume  still  survives.  Like  the  fabled  pillars  of 
Seth,  which  are  said  to  have  bid  defiance  to  the 
deluge,  it  has  stood,  for  ages,  unmoved  in  the  midst 
of  that  flood,  which  sweeps  away  men,  with  their 
labors,  into  oblivion.  That  these  circumstances 
render  it  an  interesting  object  of  contemplation,  it 
is  needless  to  remark.  Were  there  now  in  existence 
a  tree  which  was  planted;  an  edifice  which  was 
erected;  or  any  monument  of  human  ingenuity 
which  was  formed,  at  that  early  period,  in  which 
some  parts  of  the  Bible  were  written,  would  it  not 
be  contemplated  with  the  keenest  interest;  care- 
fully preserved  as  a  precious  relic  ;  and  considered 
as  something,  little  less  than  sacred?    With  what 


ABOVE  ALL  PRICE.  15 

emotions  then  will  a  thoughtful  mind  often  open  the 
Bible;  and  what  a  train  of  interesting  reflections, 
is  it,  in  this  view,  calculated  to  excite  ?  While  we 
contemplate  its  antiquity,  exceeding  that  of  every 
object  around  us,  except  the  works  of  God,  and 
view  it,  in  anticipation,  as  continuing  to  exist  unal- 
tered until  the  end  of  time,  must  we  not  feel  almost 
irresistibly  impelled  to  venerate  it,  as  proceeding 
originally  from  him,  who  is  yesterday,  to-day,  and 
forever  the  same ;  and  whose  works,  like  his  years, 
fail  not. 

The  interest,  which  this  volume  excites  by  its 
antiquity,  will  be  greatly  increased,  if  we  consider 
the  violent  and  persevering  opposition  it  has  en- 
countered ;  and  the  almost  innumerable  enemies  it; 
has  resisted  and  overcome.  We  contemplate,  with 
no  ordinary  degree  of  interest,  a  rock,  which  has 
braved  for  centuries  the  ocean's  rage,  practically 
saying,  "  hitherto  shalt  thou  come,  but  no  farther ; 
and  here  shall  thy  proud  waves  be  stayed."  Writh 
still  greater  interest,  though  of  a  somewhat  different, 
kind,  should  we  contemplate  a  fortress,  which,  dur- 
ing thousands  of  years,  had  been  constantly  assault- 
ed by  successive  generations  of  enemies ; — around 
whose  walls  millions  had  perished; — and  to  over- 
throw which,  the  utmost  efforts  of  human  force  and 
ingenuity  had  been  exerted  in  vain.  Such  a  rock, 
such  a  fortress,  we  contemplate  in  the  Bible.  For 
thousands  of  years,  this  volume  has  withstood,  not 
only  the  iron  tooth  of  time,  Avhich  devours  men, 
and  their  works  together,  but  all  the  physical  and 


16  THE  BIBLE 

intellectual  strength  of  man.  Pretended  friends 
have  endeavored  to  corrupt  and  betray  it;  kings 
and  princes  have  perseveringly  sought  to  banish  it 
from  the  world ;  the  civil  and  military  powers  of  the 
greatest  empires  have  been  leagued  for  its  destruc- 
tion ;  the  fires  of  persecution  have  often  been  light- 
ed to  consume  it,  and  its  friends  together;  and,  at 
many  seasons,  death,  in  some  horrid  form,  has  been 
the  almost  certain  consequence  of  affording  it  an 
asylum  from  the  fury  of  its  enemies.  It  has  also 
been  almost  incessantly  assailed  by  weapons  of  a 
different  kind,  which,  to  any  other  book,  would 
be  far  more  dangerous  than  fire  or  sword.  In 
these  assaults,  wit  and  ridicule  have  wasted  all  their 
shafts ;  misguided  reason  has  been  compelled, 
though  reluctantly,  to  lend  her  aid,  and,  after  re- 
peated defeats,  has  again  been  dragged  to  the 
field ;  the  arsenals  of  learning  have  been  emptied 
to  arm  her  for  the  contest ;  and,  in  search  of 
means  to  prosecute  it  with  success,  recourse  has 
been  had,  not  only  to  remote  ages,  and  distant 
lands,  but  even  to  the  bowels  of  the  earth,  and  the 
region  of  the  stars.  Yet  still  the  object  of  all  these 
attacks  remains  uninjured;  while  one  army  of  its 
assailants  after  another  has  melted  away.  Though 
it  has  been  ridiculed  more  bitterly,  misrepresented 
more  grossly,  opposed  more  rancorously,  and  burnt 
more  frequently,  than  any  other  book,  and,  per- 
haps, than  all  other  books  united ;  it  is  so  far  from 
sinking  under  the  efforts  of  its  enemies,  that  the 
probability  of  its  surviving  until  the  final  consum- 


ABOVE  ALL-  PRICE.  17 

v 

mation  of  all  things,  is  now,  evidently,  much  great- 
er than  ever.  The  rain  has  descended  ;  the  floods 
have  come ;  the  storm  has  arisen,  and  beat  upon 
it ;  but  it  falls  not,  for  it  is  founded  upon  a  rock. 
Like  the  burning  bush,  it  has  ever  been  in  the 
flames,  yet  is  still  unconsumed  ;  a  sufficient  proof, 
were  there  no  other,  that  he  who  dwelt  in  the  bush, 
preserves  the  Bible. 

If  the  opposition  which  this  volume  has  success- 
fully encountered,  renders  it  an  interesting  object 
of  contemplation,  the  veneration  which  has  been 
paid  to  it;  the  use  which  has  been  made  of  it,  and 
the  benefits  which  have  been  derived  from  it  by  the 
wise  and  good,  in  all  ages,  make  it  still  more  so. 
Who  would  not  esteem  it  a  most  delightful  privilege, 
to  see  and  converse  with  a  man,  who  had  lived 
through  as  many  centuries  as  the  Bible  has  existed ; 
who  had  conversed  with  all  the  successive  genera- 
tions of  men,  and  been  intimately  acquainted  with 
their  motives,  characters,  and  conduct ;  who  had 
been  the  chosen  friend  and  companion  of  the  wise 
and  good,  in  every  age — the  venerated  monitor,  to 
whose  example  and  instructions,  the  wise  had  as- 
cribed their  wisdom,  and  the  virtuous  their  virtues  ? 
What  could  be  more  interesting  than  the  sight, 
vvlu  t  more  pleasing  and  instructive  than  the  society 
of  such  a  man  ?  Yet  such  society  we  may  in  effect 
enjoy,  whenever  we  choose  to  open  the  Bible.  In 
this  volume,  we  see  the  chosen  companion,  the 
most  intimate  friend  of  the  prophets,  the  apostles, 
the  martyrs,  and  their  pious  cotemporaries ;  the 
3 


18  THE  BIBLE 

guide,  whose  directions  they  implicitly  followed ; 
the  monitor,  to  whose  faithful  warnings  and  instruc- 
tions, they  ascribed  their  wisdom,  their  virtues,  and 
their  happiness.  In  this  volume,  we  see  the  book, 
in  which  the  deliverer,  the  king,  the  sweet  psalmist 
of  Israel  delighted  to  meditate,  day  and  night ; 
whose  counsels  made  him  wiser  than  all  his  teach- 
ers ;  and  which  he  describes,  as  sweeter  than  honey* 
and  more  precious  than  gold.  This  too  is  the  book, 
for  the  sake  of  which  our  pious  ancestors  forsook 
their  native  land  and  came  to  this  then  desolate 
wilderness;  bringing  it  with  them,  as  their  most 
valuable  treasure,  and,  at  death,  bequeathing  it  to 
us,  as  the  richest  bequest,  in  their  power  to  make. 
From  this  source,  they,  and  millions  more  now  in 
heaven,  derived  the  strongest  and  purest  consola- 
tion ;  and  scarcely  can  we  fix  our  attention  on  a 
single  passage  in  this  wonderful  book,  which  has 
not  afforded  comfort  or  instruction  to  thousands, 
and  been  wet  with  tears  of  penitential  sorrow  or 
grateful  joy,  drawn  from  eyes  that  will  weep  no 
more.  There  is,  probably,  not  an  individual  pres- 
ent, some  of  whose  ancestors  did  not  while  on 
earth,  prize  this  volume  more  than  life,  and  breathe 
many  fervent  prayers  to  heaven,  that  all  their  de- 
scendants, to  the  latest  generation,  might  be  in- 
duced to  prize  it  in  a  similar  manner.  Thousands, 
too,  have  sealed  their  belief  of  its  truth  with  their 
blood ;  rejoicing  to  shed  it  in  defence  of  a  book, 
which,  while  it  led  them  to  the  stake,  enabled  them 
to  triumph  over  its  tortures.     Nor  have  its  effects 


ABOVE  ALL,  PRICE.  ]9 

been  confined  to  individuals.  Nations  have  par- 
ticipated largely  in  its  benefits.  Armed  with  this 
volume,  which  is  at  once  sword  and  shield,  the  first 
heralds  of  Christianity  went  forth  conquering,  and 
to  conquer.  No  less  powerful  than  the  wonder 
working  rod  of  Moses,  its  touch  crumbled  into  dust 
the  temples  of  paganism,  and  overthrew,  as  in  a 
moment,  the  immense  fabric  of  superstition  and 
idolatry,  which  had  been,  for  ages,  erecting.  To 
this  volume  alone  it  is  owing,  that  we  are  not  now 
assembled  in  the  temple  of  an  idol;  that  stocks 
and  stones  are  not  our  deities ;  that  cruelty,  intem- 
perance and  impurity  do  not  constitute  our  religion ; 
and  that  our  children  are  not  burnt  as  sacrifices  at 
the  shrine  of  Moloch.  To  this  volume  we  are  also 
indebted  for  the  reformation  in  the  days  of  Luther ; 
for  the  consequent  revival  and  progress  of  learning ; 
and  for  our  present  freedom  from  papal  tyranny. 
Nor  are  these  benefits,  great  as  they  are,  all  which 
it  has  been  the  means  of  conferring  on  man. 
Wherever  it  comes,  blessings  follow  in  its  train. 
Like  the  stream,  which  diffuses  itself,  and  is  ap- 
parently lost  among  the  herbage,  it  betrays  its 
course  by  its  effects.  Wherever  its  influence  is  felt, 
temperance,  industry,  and  contentment  prevail; 
natural  and  moral  evils  are  banished,  or  mitigated ; 
and  churches,  hospitals,  and  asylums  for  almost 
every  species  of  wretchedness,  arise  to  adorn  the 
landscape,  and  cheer  the  eye  of  benevolence.  Such 
are  the  temporal  benefits,  which  even  infideli- 
ty  itself,   if  it  would    for   once  be  candid,  must 


20  THE  BIBLE 

acknowledge,  that  the  Bible  has  bestowed  on  man 
Almost  coeval  with  the  sun,  its  fittest  emblem,  it 
has,  like  that  luminary,  from  the  commencement 
of  its  existence,  shed  an  unceasing  flood  of  light 
on  a  benighted  and  wretched  world.  Who  thru 
can  doubt,  that  he  who  formed  the  sun,  gave  the 
Bible  to  be  "a  light  unto  our  feet,  and  a  lamp  to 
our  path."  Who,  that  contemplates  this  foun- 
tain, still  full  and  overflowing,  notwithstanding  the 
millions  who  have  drank  of  its  waters,  can  doubt, 
that  it  has  a  real,  though  invisible  connection  with, 
that  river  of  life,  which  flows  forever  at  the  right 
hand  of  God? 

Thus  far  we  have  considered  the  Bible  as  mere- 
ly a  human  composition,  though,  as  was  unavoida- 
ble, some  rays  of  divinity  have,  from  time  to  time, 
burst  through  the  cloud,  in  which  we  vainly  at- 
tempted to  shroud  it.  But  if  it  be,  in  this  view, 
thus  valuable  and  interesting,  in  what  language 
shall  we  describe  the  importance  it  assumes,  when 
viewed  as  a  revelation  from  God  ; — as  the  book 
which  has  guided  millions  of  immortal  beings  to 
heaven ; — as  the  book  which  must  guide  us  there, 
if  we  ever  reach  those  mansions  of  eternal  day  ! 
That  it  is  so,  we  shall  not  at  present  attempt  to 
prove.  In  addressing  such  an  assembly,  on  such 
an  occasion,  we  have  a  right,  to  take  it  for  grant- 
ed ; — to  proceed  on  the  supposition,  that  you  be- 
lieve with  the  apostle,  that,  "  all  scripture  is  given 
by  inspiration  of  God."  Viewed  in  this  light, 
what  finite  mind  can  estimate  its  worth  ;  or  de- 


ABOVE  ALL.  PRICE.  21 

scribe  the  reverence  and  attention,  with  which  it 
ought  to  be  regarded  ?  The  ancient  Greeks  had 
one  sentence,  which  they  believed,  though  without 
foundation,  to  have  descended  from  heaven  ;  and 
to  evince  their  gratitude  and  veneration  for  this 
gift,  they  caused  it  to  be  engraven,  in  letters  of 
gold,  on  the  front  of  their  most  sacred  and  magni- 
ficent temple.  We,  more  favored,  have  not  a  sen- 
tence only,  but  a  volume,  which  really  descended 
from  heaven  ;  and  which,  whether  we  consider  its 
contents,  or  its  Author,  ought  to  be  indelibly  en- 
graven on  the  heart  of  every  child  of  Adam.  Its 
Author  is  the  author  of  our  being  ;  and  its  con- 
tents afford  us  information,  of  the  most  satisfacto- 
ry and  important  kind,  on  subjects  of  infinite  con- 
sequence ;  respecting  which,  all  other  books  are 
either  silent,  or  speak  only  doubtfully  and  unau- 
thoritatively.  It  informs  us,  with  the  greatest 
clearness  and  precision,  of  every  thing  necessary 
either  to  our  present,  or  future  happiness ; — of  ev- 
ery thing,  in  fact,  which  its  Author  knows,  the 
knowledge  of  which  would  be  really  useful  to  us  ; 
and  thus  confers  those  benefits,  which  the  tempter 
falsely  pretended  would  result  from  eating  the  for- 
bidden fruit ;  making  us  as  gods,  knowing  good 
and  evil.  In  the  fabulous  records  of  pagan  anti- 
quity, we  read  of  a  mirror,  endowed  with  proper- 
ties so  rare,  that,  by  looking  into  it,  its  possessor 
could  discover  any  object  which  he  wished  to  see, 
however  remote  ;  and  discern  with  equal  ease,  per- 
sons and  things  above,  below,  behind,  and  before 


22  THE  BIBLE 

him.  Such  a  mirror,  but  infinitely  more  valuable 
than  this  fictitious  glass,  do  we  really  possess  in 
the  Bible.  By  employing  this  mirror  in  a  proper 
manner,  we  may  discern  objects  and  events,  past, 
present,  and  to.  come.  Here  we  may  contemplate 
the  all-enfolding  circle  of  the  Eternal  mind  ;  and 
behold  a  most  perfect  portrait  of  Him,  whom  no 
mortal  eye  hath  seen,  drawn  by  his  own  unerring 
hand.  Piercing  into  the  deepest  recesses  of  eter- 
nity, we  may  behold  Him  existing  independent  and 
alone,  previous  to  the  first  exertion  of  His  crea- 
ting energy.  We  may  see  heaven,  the  habitation 
of  His  holiness  and  glory,  "  dark  with  the  excessive 
brightness"  of  his  presence ;  and  hell,  the  prison 
of  His  justice,  with  no  other  light  than  that,  which 
the  fiery  billows  of  his  wrath  cast,  "  pale  and 
dreadful ;"  serving  only  to  render  "  darkness  visi- 
ble." Here  too,  we  may  witness  the  birth  of  the 
world  which  we  inhabit ; — stand  as  it  were,  by  its 
cradle ;  and  see  it  grow  up  from  infancy  to  man- 
hood, under  the  forming  hand  of  its  Creator.  We 
may  see  light  at  his  summons  starting  into  exis- 
tence and  discovering  a  world  of  waters,  without 
a  shore.  Controlled  by  His  word,  the  waters  sub- 
side ;  and  islands  and  continents  appear,  not,  as 
now,  clothed  with  verdure  and  fertility,  but  sterile, 
and  naked  as  the  sands  of  Arabia.  Again  he 
speaks ;  and  a  landscape  appears,  uniting  the  vari- 
ous beauties  of  spring,  summer,  and  autumn ;  and 
extending  farther  than  the  eye  can  reach.  Still 
all  is  silent ;  not  even  the  hum  of  insects  is  heard, 


ABOVE  ALL  PRICE.  23 

and  the  stillness  of  death  pervades  creation ;  till, 
in  an  instant,  songs  burst  from  every  grove  ;  and 
the  startled  spectator,  raising  his  eyes  from  the 
carpet  at  his  feet,  sees  the  air,  the  earth,  and  the 
sea  filled  with  life  and  activity,  in  a  thousand  vari- 
ous forms.  Here  too,  we  may  contemplate  the 
origin  and  infancy  of  our  race  ; — trace  from  its 
source  to  its  termination  that  mighty  river,  of 
which  we  compose  a  part ;  and  see  it  separating 
into  two  great  branches ;  one  of  which  flows  back 
in  a  circle,  and  loses  itself  in  the  fountain,  whence 
it  arose ;  while  the  other  rushes  on  impetuously  in 
an  opposite  direction,  and  precipitates  itself  into  a 
gulf,  which  has  no  bottom.  In  this  glass,  we  may  al- 
so discover  the  fountain,  whence  flow  those  torrents 
of  vice  and  wretchedness  which  deluge  the  earth  ; 
trace  the  glorious  plan  of  Divine  providence  run- 
ning, like  a  stream  of  lightning,  through  the  dark  and 
stormy  cloud  of  sublunary  events ;  and  see  light  and 
order  breaking  in  upon  the  mighty  chaos  of  crimes, 
revolutions,  wars,  and  convulsions,  which  have 
ever  distracted  the  world  ;  and  which,  to  a  person 
unacquainted  with  the  scriptures,  must  ever  appear 
to  produce  no  beneficial  effect ;  but  to  succeed  each 
other  without  order,  and  to  happen  without  design. 
Here  too,  we  may  contemplate  ourselves,  in  every 
conceivable  situation  and  point  of  view  ; — see  our 
hearts  laid  open,  and  all  their  secret  recesses  dis- 
played ; — trace  as  on  a  map,  the  paths  which  lead 
to  heaven  and  to  hell ;  ascertain  in  which  we  are 
walking ;  and  learn,  what  we   have  been,  what  we 


24  THE  BIBLE 

are,  and  what  we  shall  be  hereafter.  Above  all, 
we  may  here  see  displayed  to  view,  that  wonderful 
scheme  for  the  redemption  of  self-destroyed  man, 
into  which,  "  angels  desire  to  look  ;"  and  without 
which  the  knowledge  of  God,  and  of  ourselves, 
would  serve  only  to  plunge  us  in  the  depths  of 
despair.  We  may  behold  Him,  whom  we  had  pre- 
viously seen  creating  the  world,  lying  as  a  helpless 
infant  in  a  manger ;  expiring  in  agonies  on  the 
cross  ;  and  imprisoned  in  the  tomb.  We  may  see 
Him,  rising, — ascending  to  heaven, — sitting  down 
"  at  the  right  hand  of  the  throne  of  the  Majesty 
on  high ;"  and  there  swaying  the  sceptre  of  uni- 
versal empire,  and  ever  living  to  make  intercession 
for  his  people.  Finally,  we  may  see  Him,  coming 
in  the  clouds  of  heaven,  with  power  and  great  glo- 
ry, to  judge  the  world.  We  may  see  the  dead,  at 
His  command,  rising  from  their  graves  ; — standing 
in  awful  silence  and  suspense  before  His  tribunal ; 
— and  successively  advancing,  to  receive  from  His 
lips,  the  sentence,  which  will  confer  on  each  of 
them  an  eternal  weight  of  glory,  or  consign  them 
forever  to  the  mansions  of  despair.  Such  are  the 
scenes  and  objects,  which  the  scriptures  place  be- 
fore us  ; — such  the  information  which  they  afford. 
Who  will  deny  that  this  information  is  important ; 
or  that  it  is  such  as  we  might  naturally  expect  to 
find  in  a  revelation  from  God  ? 

Equally  important  to  the  present,  and  future 
happiness  of  man,  are  the  precepts  which  the 
scriptures  inculcate.     With  the  greatest  clearness 


ABOVE  ALT,  PRICE.  ^5 

and  precision ;  and  with  an  authority,  to  which  no 
other  book  can  pretend,  they  teach  us  our  duty  to 
God,  to  our  fellow-creatures,  and  to  ourselves. — 
That  spiritual  kingdom,  whose  laws  they  promul- 
gate, consists  in  "  righteousness,  and  peace,  and 
joy  in  the  Holy  Ghost ;"  and  were  these  laws  uni- 
versally obeyed,  nothing  but  righteousness,  peace, 
and  holy  joy,  would  be  found  on  earth.  Should 
any  one  deny  this,  after  perusing  them  attentively, 
it  would  prove  nothing,  but  the  weakness  of  his 
understanding,  or  the  depravity  of  his  heart.  They 
require  us  to  regard  God  with  filial,  and  our  fel- 
low-creatures with  fraternal  affection.  They  re- 
quire rulers,  to  "be  just ;  ruling  in  the  fear  of 
God  ;"  and  subjects,  to  "  lead  quiet  and  peaceable 
lives  in  all  godliness  and  honesty."  They  require 
the  husband  to  "love  the  wife  even  as  himself;" 
and  the  wife  "  to  reverence  her  husband."  They 
require  parents  to  educate  their  children  "  in  the 
nurture  and  admonition  of  the  Lord  ;"  and  chil- 
dren to  love,  honor,  and  obey  their  parents.  They 
require  masters  to  treat  their  servants  with  kind- 
ness ;  and  servants  to  be  submissive,  diligent,  and 
faithful.  They  require  of  all,  temperance,  con- 
tentment, and  industry ;  and  stigmatize,  as  worse 
than  an  infidel,  him,  who  neglects  to  provide  for 
the  necessities  of  his  family.  They  provide  for 
the  speedy  termination  of  animosities,  and  dissen- 
tions,  by  requiring  us  to  forgive  and  pray  for  our 
enemies,  whenever  we  pray  for  ourselves ;  and  to 

make  reparation  to  all,  whom  we  may  have  injured, 

4 


26  THE  BIBLE 

before  we  presume  to  appear  with  our  offerings  in 
the  presence  of  God.  In  a  word,  they  teach  us, 
that,  "  denying  ungodliness,  and  worldly  lusts,  we 
should  live  soberly,  righteously,  and  godly,  in  this 
present  world ;  looking  for  that  blessed  hope,  and 
the  glorious  appearing  of  the  great  God  and  our 
Saviour,  Jesus  Christ."  These  duties  they  require 
us  to  perform,  with  constancy  and  perseverance, 
on  penalty  of  incurring  the  everlasting  displeasure 
of  our  Creator,  and  its  dreadful  consequences. 

In  addition  to  these  instructions  and  precepts, 
the  scriptures  furnish  us  with  the  most  instructive 
examples — examples,  which  most  plainly  and  con- 
vincingly teach  us,  both  what  we  must  shun,  and 
what  we  are  to  pursue.  On  every  rock,  where 
immortal  souls  have  been  wrecked  ; — at  the  en- 
trance of  every  path  which  leads  to  danger,  they 
shew  us  some  self-destroyed  wretch,  standing,  like 
a  pillar  of  salt,  to  warn  succeeding  travellers  not 
to  approach  it ;  while  at  the  gate,  and  in  the  path 
of  life,  they  place  many  divinely  instructed  and  in- 
fallible guides,  who  lead  the  way,  beckon  us  to  fol- 
low, and  point  to  the  happy  mansions,  in  which  it 
ends.  Knowing  how  powerfully  we  are  influenced 
by  the  example  of  those,  with  whom  we  associate, 
it  introduces  us  to  the  society  of  the  most  amiable 
and  excellent  of  our  species ;  makes  us  perfectly 
acquainted  with  their  characters  and  pursuits ;  ad- 
mits us  into,  not  only  their  closets,  but  their  hearts ; 
unveils  to  us  all  their  secret  springs  of  action ;  and 
shews  us  the  hidden  source  whence  they  derived 


ABOVE  ALL  PRICE.  27 

wisdom  and  strength  to  subdue  their  sinful  propen- 
sities, and  overcome  the  world.  By  opening  this 
volume,  we  may,  at  any  time,  walk  in  the  garden 
of  Eden  with  Adam ;  sit  in  the  ark  with  Noah ; 
share  the  hospitality,  or  witness  the  faith  of  Abra- 
ham ;  ascend  the  mount  of  God  with  Moses ; 
unite  in  the  secret  devotions  of  David ;  or  listen 
to  the  eloquent  and  impassioned  addresses  of  St. 
Paul.  Nay  more,  we  may  here  converse  with 
Him,  who  spoke  as  never  man  spake ;  participate 
with  the  spirits  of  the  just  made  perfect,  in  the 
employments  and  happiness  of  heaven ;  and  en- 
joy sweet  communion  with  the  Father  of  our  spir- 
its, through  his  Son,  Jesus  Christ.  Such  is  the 
society,  to  which  the  scriptures  introduce  us ; — 
such  the  examples,  which  they  present  to  our  imi- 
tation ;  requiring  us,  to  follow  them,  "  who,  through 
faith  and  patience,  inherit  the  promises ;"  to  walk 
in  the  steps  of  our  divine  Redeemer ;  and  to  be 
"  followers  of  God,  as  dear  children." 

Nor  does  this  precious  volume  contain  nothing, 
but  instructions,  precepts,  examples,  and  threaten- 
ings.  No,  it  contains  also,  "  strong  consolation ;" 
— consolation  suited  to  every  possible  variety  and 
complication  of  human  wretchedness ;  and  of  suf- 
ficient efficacy  to  render  the  soul,  not  only  resign- 
ed, but  joyful,  in  the  lowest  depths  of  adversity ; — 
not  only  tranquil,  but  triumphant  in  the  very  jaws 
of  death.  It  is  the  appointed  vehicle,  by  which 
the  Spirit  of  God,  the  promised  Comforter,  com- 
municates not  only  his  instructions,  but  his  conso- 


28  THE  BIBLE 

lations  to  the  soul.  It  is,  if  I  may  so  express  it, 
the  body  which  he  has  assumed,  in  order  to  con- 
verse with  men  ;  and  he  lives  and  speaks  in  every 
line.  Hence  it  is  said  to  "  be  quick,"  or  living. 
"  and  powerful."  Hence  its  words  "  are  spirit, 
and  they  are  life ;" — the  living,  life-giving  words 
of  the  living  God.  The  consolation  which  it  im- 
parts, and  the  blessings  which  it  offers,  are  such, 
as  nothing  but  omnipotent  goodness  can  bestow. 
It  finds  us  guilty ;  and  freely  offers  us  pardon.  It 
finds  us  polluted  with  innumerable  defilements ; 
and  offers  us  moral  purity.  It  finds  us  weak  and 
enslaved  ;  and  offers  us  liberty.  It  finds  us  wretch- 
ed ;  and  offers  happiness.  It  finds  us  dead ;  and 
offers  everlasting  life.  It  finds  us  "  having  no 
hope  and  without  God  in  the  world,"  with  nothing 
before  us,  "  but  a  certain,  fearful  looking  for  of 
judgment  and  fiery  indignation  ;"  and  places  glo- 
ry, and  honor,  and  immortality,  full  in  our  view ; 
and  while  it  urges  us  to  pursue  them,  by  the  exer- 
cise of  faith  in  the  Redeemer,  and  "  patient  con- 
tinuance in  well  doing,"  it  encourages  and  ani- 
mates us  in  the  pursuit,  by  the  most  condescend- 
ing offers  of  assistance,  and  "  exceedingly  great 
and  precious  promises ;"  promises  signed  by  the 
immutable  God,  and  sealed  with  the  blood  of  his 
eternal  Son ; — promises  which,  one  would  think, 
are  sufficient  to  render  indolence  active ;  and 
timidity  bold.  Unfailing  pleasures ;  durable  rich- 
es ;  immortal  honors ;  imperishable  mansions ;  an 
unfading  crown  ;  an  immoveable  throne  ;  an  ever- 


ABOVE  ALL  PRICE.  29 

lasting  kingdom  ;  an  eternal  weight  of  glory  ;  per- 
fect, uninterrupted,  never-ending,  perpetually  in- 
creasing felicity,  in  the  full  fruition  of  God,  are 
the  rewards,  which  these  promises  assure  to  all 
penitent  believers.  But  in  vain  do  we  attempt  to 
describe  these  rewards ;  for,  "  Eye  hath  not  seen, 
nor  ear  heard,  neither  have  entered  into  the  heart 
of  man  the  things,  which  God  hath  prepared  for 
them  that  love  him." 

Such  are  the  circumstances,  which  render  the 
Bible  interesting  as  a  human  composition  ; — such 
the  instructions,  precepts,  and  promises,  which  it 
communicates  as  a  revelation  from  God.  And  in 
proportion  to  the  importance  of  its  contents  are 
the  evils  which  would  result  from  its  absence  or 
loss.  Destroy  this  volume,  as  the  enemies  of  hu- 
man happiness  have  vainly  endeavored  to  do  ;  and 
you  render  us  profoundly  ignorant  of  our  Creator  ; 
of  the  formation  of  the  world  which  we  inhabit ; 
of  the  origin  and  progenitors  of  our  race  ;  of  our 
present  duty,  and  future  destination ;  and  consign 
us,  through  life,  to  the  dominion  of  fancy,  doubt, 
and  conjecture.  Destroy  this  volume ;  and  you 
rob  us  of  the  consolatory  expectation,  excited  by 
its  predictions,  that  the  stormy  cloud  which  has  so 
long  hung  over  a  suffering  world,  will  at  length,  be 
scattered  ;  and  a  brighter  day  succeed  ; — you  for- 
bid us  to  hope  that  the  hour  is  approaching,  when 
nation  shall  no  more  lift  up  sword  against  nation  ; 
and  righteousness,  peace,  and  holy  joy,  shall  uni- 
versally prevail :  and  allow  us  to  anticipate  noth- 


30  THE  BIBLE 

ing,  but  a  constant  succession  of  wars,  revolutions, 
crimes,  and  miseries,  terminating  only  with  the 
end  of  time.  Destroy  this  volume ;  and  you  de- 
prive us,  at  a  single  blow,  of  religion,  with  all  the 
animating  consolations,  hopes,  and  prospects  which 
it  affords;  and  leave  us  nothing  but  the  liberty 
of  choosing, — miserable  alternative !  between  the 
cheerless  gloom  of  infidelity,  and  the  monstrous 
shadows  of  paganism.  Destroy  this  volume  ;  and 
you  unpeople  heaven ;  bar  forever  its  doors  against 
the  wretched  posterity  of  Adam ;  restore  to  the 
king  of  terrors  his  fatal  sting ;  bury  hope  in  the 
same  grave  which  receives  our  bodies ;  consign  all 
who  have  died  before  us,  to  eternal  sleep,  or  end- 
less misery ;  and  allow  us  to  expect  nothing  at 
death,  but  a  similar  fate.  In  a  word,  destroy  this 
volume ;  and  you  take  from  us,  at  once,  every 
thing,  which  prevents  existence  from  becoming,  of 
all  curses,  the  greatest.  You  blot  out  the  sun ; 
dry  up  the  ocean ;  and  take  away  the  atmosphere 
of  the  moral  world ;  and  degrade  man  to  a  situ- 
ation, from  which  he  may  look  up  with  envy  to 
"  the  brutes  that  perish."  Who  then  would  not 
earnestly  wish  to  believe  the  scriptures,  even 
though  they  came  to  him,  unattended  with  suffi- 
cient evidence  of  their  divine  origin  ?  Who  can 
be  so  much  his  own  enemy,  as  to  refuse  to  believe 
them,  when  they  come  attended  with  evidence, 
more  than  sufficient,  to  satisfy  all,  but  the  wilfully 
incredulous  ?  Who,  in  this  view  of  them,  imper- 
fect as  it  is,  is  prepared  to  say,  that  they  are  not 


ABOVE  ALL  PRICE.  31 

of  all  books  the  most  important ;  that  they  ought 
not  to  be  prized  and  studied  as  such,  by  all  who 
possess  them ;  and  put,  without  delay,  into  the 
hands  of  all  who  do  not  ?  Were  this  inestimable 
treasure  in  the  exclusive  possession  of  any  indi- 
vidual, would  you  not  consider  him  as  the  most 
malevolent  of  beings,  if  he  neglected  to  communi- 
cate it,  as  soon  as  possible,  to  his  fellow-creatures  ? 
And  if  he  were  a  stranger  to  the  use  of  the  press, 
would  not  the  common  feelings  of  humanity  re- 
quire him  to  spend  whole  nights,  as  did  a  weal- 
thy merchant  in  the  East,  in  transcribing  it  for 
their  use  ?  What  possible  excuse,  then,  can  we 
assign,  for  neglecting  to  distribute  this  treasure, 
when  the  press  affords  us  the  means  of  doing  it, 
at  so  trifling  an  expense  ?  Will  it  be  said,  that 
few,  or  none  of  our  fellow-citizens  are  destitute  ? 
It  is  a  fact,  within  the  knowledge  of  this  society, 
that  the  deficiency  of  Bibles  in  this  District,  to  say 
nothing  of  other  places,  is  far  greater,  than  they 
are  able  to  supply.  Will  it  be  said,  that  none  are 
destitute  of  the  sacred  volume,  but  in  consequence 
of  their  own  fault ;  and  that  they  are  therefore 
unworthy  to  receive  such  a  gift  ?  Admitting  this 
to  be  the  case,  which  in  many  instances,  however, 
it  is  not,  is  this  an  excuse  for  neglecting  them, 
which  it  becomes  us  to  assign  ?  Had  God  adopt- 
ed such  a  rule  in  the  distribution  of  his  favors  ; — 
had  he  bestowed  the  Bible  on  none  but  the  deserv- 
ing ;  who  among  ourselves  should  ever  have  been 
favored  with  it  ?     Will  it  be  said,  that  the   other 


32  THE  BIBLE 

wants  of  the  poor  are  so  numerous  and  pressing, 
that  nothing  can  be  spared  for  the  supply  of  this  ? 
But  what  other  want  can  be  so  pressing,  so  de- 
serving of  immediate  attention,  as  that  of  the  Bi- 
ble ?  In  what  other  way  can  we,  at  an  equal  ex- 
pense, do  so  much  to  alleviate  the  miseries,  and 
promote,  I  will  not  say  the  eternal,  but  even  the 
temporal  happiness  of  the  poor,  as  by  putting  into 
their  hands  a  book,  which  contains  such  a  mass  of 
the  most  valuable  and  important  information  ? — 
which  is  so  eminently  calculated  to  render  them 
better,  and  consequently  happier,  in  all  the  rela- 
tions of  life  ;  which  teaches  them,  "  in  whatever 
state  they  are  therewith  to  be  content ;"  and  to 
look  for  the  relief  of  their  necessities  to  Him  who 
"  hears  the  young  ravens  when  they  cry  ;"  and  to 
whom  they  will  never  look  in  vain,  while  they  take 
this  precious  volume  for  their  guide.  Were  they 
experimentally  acquainted  with  the  worth  of  this 
volume,  they  would  themselves  feel  the  want  of  it 
to  be  the  first,  the  most  pressing  of  wants.  Send 
us  any  famine,  they  would  cry,  but  "  a  famine  of 
the  word  of  God."  Keep  your  wealth ;  enjoy 
your  possessions  ;  give  us  but  the  Bible  to  smooth 
the  path  of  life,  and  the  bed  of  death  ;  and  we 
will  envy  none  their  possessions,  but  living,  and 
dying,  will  bless  you  ;  though  we  should  perish 
with  hunger.  Such  is  the  language  of  the  pious 
poor.  Such,  were  it  not  for  their  vices  or  their 
ignorance,  would  be  the  language  of  all  the  poor ; 
and  who  will  deny,  that  their  vices  and  ignorance 


ABOVE  ALL  PRICE.  33 

render  it  still  more  necessary,  that  they  should  be 
put  in  immediate  possession  of  the  Bible.  In  re- 
questing you  to  assist  in  supplying  them  with  it, 
this  Society  does  not  so  much  solicit  you  to  confer 
a  favor,  as  to  share  in  a  privilege  ; — the  privilege 
of  uniting  with  the  pious  and  benevolent  in  all 
parts  of  the  world,  in  the  noble  design  of  distribu- 
ting the  scriptures  ;  and  the  still  more  enviable 
privilege  of  becoming  "  workers  together  with 
God,"  in  diffusing  the  knowledge  of  Himself,  and 
His  will.  With  what  has  been  already  done  ;  with 
what  is  now  doing  for  the  promotion  of  this  God- 
like design,  you  are,  in  some  measure,  acquainted. 
You  are  not  ignorant,  that  societies,  for  the  gratu- 
itous distribution  of  the  scriptures,  have  been  form- 
ed in  all  parts  of  the  world  ;  and  that  new  socie- 
ties, for  the  same  purpose,  are  constantly  forming. 
By  the  members  of  these  various  societies  nearly 
a  million  of  dollars  was  contributed  during  the 
past  year  ;  more  than  four  hundred  thousand  dol- 
lars of  which,  were  received  by  the  British  and 
Foreign  Bible  Society  alone.  To  aid  the  efforts 
of  these  societies,  not  only  have  kings  and  princes 
lent  their  influence,  and  the  rich  opened  their  trea- 
sures ;  but  the  widow  has  cast  in  her  two  mites  ; 
the  child  has  presented  all  his  little  hoard  ;  ser- 
vants have  given  a  third  part  of  their  annual  wa- 
ges ;  and  more  than  one  military  corps  have  offered 
a  certain  proportion  of  their  pay.  In  consequence  of 
these    astonishing    and    unprecedented  exertions, 

the  sacred  scriptures,  or  at  least  parts  of  them. 
5 


34  THE  BIBLE 

have  already  been  printed  and  circulated  in  up- 
wards of  forty  different  languages  and  dialects. 
Shall  we  then  be  idle,  while  all  ranks  and  denomi- 
nations are  thus  actively  engaged  in  this  glorious 
work  ?  While  Britons,  Russians,  Swedes,  Poland- 
ers,  Germans,  Swiss,  Italians,  Greeks,  Africans, 
and  Indians,  are  employed  in  diffusing  the  scrip- 
tures, shall  Americans  alone  do  nothing  ?  Or 
shall  we  be  last  and  least  among  Americans  in 
favoring  and  promoting  such  a  design  ?  It  is  with 
no  small  reluctance  we  are  obliged  to  confess,  that 
in  this  rank,  a  very  considerable  part  of  this  Dis- 
trict may  justly  be  placed.  All  that  has  been  done 
here,  has  been  done  by,  comparatively,  a  few.  We 
speak  with  confidence,  when  we  assert,  that  among 
all  the  societies  which  have  been  formed  for  the 
distribution  of  the  scriptures,  in  our  own,  or  in 
other  countries,  not  one  can  be  found  which  has 
received  assistance  so  disproportionate  to  what 
might  have  been  reasonably  expected,  as  this. — 
And  to  what  is  the  existence  of  this  disgraceful 
fact  to  be  ascribed  ?  Are  the  inhabitants  of  this 
District  less  religious, — do  they  value  the  Bible 
less, — or  their  property  more  than  others  ?  This, 
we  presume,  you  will  not  feel  disposed  to  allow. 
Shall  we  not,  then,  do  all  in  our  power,  to  wipe  off 
so  foul  a  stain  from  this  section  of  our  country  ? 
Shall  we  give  our  destitute  countrymen  regret, 
that  they  were  not  born  in  any  other  part  of  the 
world,  where  they  would  have  been  supplied  with 
the  scriptures,  rather  than  in  this  Christian  land  ; 


ABOVE  ALL  PRICE.  35 

Shall  the  eye  of  Omniscience,  while  it  surveys  the 
globe,  find  here  the  only  spot,  where  the  water  of 
life  is  not  permitted  to  flow  freely  ; — where  the  cry 
of  the  poor  for  Bibles  is  disregarded  ;  and  thus  be 
provoked  to  take  from  us  a  gift,  of  which  we  seem 
not  to  know  the  worth  ?  There  is  reason  to  be- 
lieve that,  unless  we  speedily  and  diligently  exert 
ourselves,  this  will  be  the  case.  He,  "who  cannot 
lie,"  has  declared,  that  "  the  knowledge  of  the 
Lord  shall  fill  the  earth  as  the  waters  cover  the 
seas."  The  period  in  which  this  prediction  will 
be  fully  accomplished,  is  now  evidently  and  rapidly 
approaching.  The  greatest  of  those  obstacles, 
which  once  opposed  its  fulfilment,  are  already  re- 
moved or  overcome  ;  and  it  is  more  than  probable, 
that  before  very  many  years  have  elapsed,  there 
will  be  scarcely  a  human  habitation  on  earth,  un- 
less indeed  it  be  among  ourselves,  in  which  the 
Bible  will  not  be  found.  Let  us,  then,  engage  as 
one  man,  in  hastening  the  arrival  of  this  glorious 
and  long  expected  day.  Let  us  give  wings  to  the 
Bible.  Let  us  guide  this  life-giving  stream  into 
every  abode  and  cottage  in  our  wilderness.  And 
permit  us  to  express  a  hope,  that  your  assistance 
in  promoting  this  design,  will  not  be  confined  to 
the  present  occasion  ;  but  that  you  will  aid  our  ex- 
ertions, by  becoming  active  members  of  this  soci- 
ety. Above  all,  while  engaged  in  conveying  the 
Bible  to  others,  let  us  beware  of  neglecting  it  our- 
selves. Let  us  bind  it  to  our  hearts  as  our  most 
valuable  treasure  ;  study  it  with  that  reverence  and 


i6  THE  BIBLE  &c  . 

attention  which  its  character  demands,  and  submit 
implicitly  to  its  decisions,  as  to  "  the  lively  oracles 
of  God."  Thus  we  shall  be  impressed  with  a 
conviction,  far  more  strong  and  abiding  than  any 
external  evidence  can  produce,  That  all  scripture 
is  given  by  inspiration  of  God,  and  is  profitable  for 
doctrine,  for  reproof,  for  correction,  and  instruction 
in  righteousness ;  that  the  man  of  God  may  be  per- 
fect, thoroughly  furnished  unto  all  good  works. — 
Thus  shall  we  be  enabled  by  our  own  experience, 
to  feel  and  adopt  the  language  of  the  Psalmist, 
"  The  law  of  the  Lord  is  perfect,  converting  the  soul ; 
the  testimony  of  the  Lord  is  sure,  making  wise  the 
simple.  The  statutes  of  the  Lord  are  right,  rejoicing 
the  heart ;  the  commandment  of  the  Lord  is  pure, 
enlightening  the  eyes.  More  to  be  desired  are  they 
than  gold ;  yea  than  much  fine  gold ;  sweeter  also 
than  honey,  or  the  honey  comb.  Moreover  by  them  is 
thy  servant  warned,  and  in  keeping  of  them  there  is 
great  reward." 


SERMOX  II. 

GOD'S  WAYS  ABOVE  MEN'S. 
ISAIAH  LV.  8,  9. 

FOR  MY  THOUGHTS  ARE  NOT  YOUR  THOUGHTS,  NEITHER  ARE  YOUR  WAYS 
MY  WAYS,  SAITH  THE  LORD.  FOR  AS  THE  HEAVENS  ARE  HIGHER  THAN 
THE  EARTH,  SO  ARE  MY  WAYS  HIGHER  THAN  YOUR  WAYS,  AND  MY 
THOUGHTS  THAN  YOUR  THOUGHTS. 

In  the  preceding  verses,  God  commands  and 
invites  sinners  to  repent  and  embrace  his  offers  of 
mercy.  "  Ho,  every  one  that  thirsteth,  come  ye 
to  the  waters,  and  he  that  hath  no  money ;  come 
ye,  buy  and  eat ;  yea,  come,  buy  wine  and  milk, 
without  money  and  without  price.  Let  the  wick- 
ed forsake  his  way,  and  the  unrighteous  man  his 
thoughts ;  and  let  him  return  unto  the  Lord,  and 
he  will  have  mercy  upon  him  ;  and  to  our  God, 
for  he  will  abundantly  pardon."  He  was,  however, 
aware,  that  the  natural  unbelief,  the  guilty  fears 
and  narrow  views  of  sinners,  would  lead  them  to 
distrust  these  promises,  and  to  turn  the  unspeaka- 
ble good  which  they  offer  into  an  argument  against 
their  truth.  He,  therefore,  proceeds,  in  our  text, 
to  caution  them  against  judging  of  him  by  them- 
selves, and  measuring  his  thoughts  and  ways  by 
their  own  dark,  confused  and  limited  conceptions. 
"  My  thoughts  are  not  your  thoughts,  neither  are 
your   ways  my   ways.     For   as   the   heavens  are 


38  GOD'S  WAYS 

higher  than  the  earth,  so  are  my  ways  higher  than 
your  ways,  and  my  thoughts  than  your  thoughts." 
To  illustrate  the  truth  of  this  declaration,  and  to 
notice  some  particular  instances  in  which  it  is 
strikingly  manifest,  is  my  present  design. 

1.  God's  ways  and  thoughts  must  be  far  above 
ours,  because  in  situation  and  office  he  is  exalted 
far  above  us.  God  is  in  heaven,  and  we  are  upon 
earth.  We  occupy  the  footstool,  and  he  the 
throne.  As  the  Creator  and  Preserver,  he  is,  of 
course,  the  rightful  Governor  of  the  universe.  All 
worlds,  creatures  and  events  are  subject  to  his 
control,  and  he  is  under  a  blessed  necessity  of 
overruling  and  conducting  all  things  in  such  a 
manner,  as  to  promote,  in  the  highest  possible  de- 
gree, his  own  glory  and  the  universal  good.  In 
forming  and  executing  his  purposes,  therefore,  he 
must  take  into  view  not  only  present,  but  past  and 
future  circumstances  and  events  ;  not  the  concerns 
of  a  single  individual  only,  but  those  of  the  whole 
race  of  beings  in  heaven,  earth,  and  all  the  worlds 
around  us.  Now  consider,  a  moment,  the  extent 
and  duration  of  Jehovah's  kingdom.  Think  of 
the  innumerable  armies  of  heaven ;  the,  perhaps, 
scarcely  less  numerous  hosts  of  hell ;  the  multi- 
tudes of  the  human  race,  who  have  existed,  who 
now  exist,  and  will  hereafter  exist  on  earth  before 
the  end  of  time.  Then  raise  your  eyes  to  the  nu- 
merous suns  and  worlds  around  us.  Borrow  the 
telescope  of  the  astronomer,  and,  penetrating  far  in- 
to the  unfathomable  recesses  of  the  etherial  regions. 


ABOVE  MEN'S.  39 

see  new  suns,  new  worlds  still  rising  into  view. 
Consider  that  all  we  can  discover  is,  perhaps,  but 
a  speck,  a  single  sand  on  the  shore,  in  comparison 
with  what  remains  undiscovered  ;  that  all  these  in- 
numerable worlds  are  probably  inhabited  by  im- 
mortal beings,  and  that  God's  plan  of  government 
for  this  boundless  empire  must  embrace  eternity  ; 
— consider  these  things,  and  then  say,  whether 
God's  purposes,  thoughts,  and  ways,  must  not  ne- 
cessarily be  high  above  ours,  as  the  heavens  are 
above  the  earth,  or  as  his  sphere  of  action  exceeds 
ours.  Must  not  the  thoughts  and  ways  of  a  pow- 
erful earthly  monarch  be  far  above  those  of  one  of 
his  subjects,  who  is  employed  in  manufacturing  a 
pin,  or  cultivating  a  few  acres  of  ground  ?  Can 
such  a  subject  be  competent  to  judge  of  his  sov- 
ereign's designs,  or  even  to  comprehend  them  ? 
How  far  then  must  the  thoughts  and  ways  of  the 
eternal  Monarch  of  heaven,  the  King  of  kings, 
and  Lord  of  lords,  exceed  ours ;  and  how  little 
able  are  we  to  judge  of  them,  farther  than  the  rev- 
elation, which  he  has  been  pleased  to  give,  ena- 
bles us. 

2.  God's  thoughts  and  ways  must  be  infinitely 
above  ours,  because  his  nature  and  perfections 
raise  him  infinitely  above  us.  He  is  a  self-existent, 
independent,  all-sufficient,  infinite,  eternal,  pure, 
and  perfect  intelligence.  We  are  dependent, 
finite,  imperfect,  frail,  dying  creatures,  fettered  by- 
gross,  heavy  bodies,  and  exposed  to  the  influence 
of  innumerable  infirmities,  temptations  and  preju- 


40  GOD'S  WAYS 

dices,  which  bias  and  blind  our  reason.  But, 
more  particularly,  God  is  infinitely  superior  to  us 
in  wisdom.  He  is  the  all-wise  God.  Even  the 
foolishness  of  God,  says  the  apostle,  is  wiser  than 
men  ;  and  the  angels,  who  are  far  above  us  in  wis- 
dom, are,  in  comparison  with  him,  chargeable  with 
folly.  He  must,  therefore,  be  able  to  devise  a 
thousand  plans  and  expedients,  and  to  bring  good 
out  of  evil  in  numberless  ways,  of  which  we  never 
could  have  conceived,  and  of  which  we  are  by  no 
means  competent  to  judge,  even  after  they  are  re- 
vealed to  us.  If  the  ways  and  thoughts  of  a  wise 
man  are  above  those  of  a  fool,  how  much  more 
must  the  ways  and  thoughts  of  the  all-wise  God 
exceed  ours. 

Again.  God  is  infinitely  superior  to  us  in  knowl- 
edge. We  are  of  yesterday  and  know  nothing ; 
our  foundation  is  in  the  dust.  We  have  little  real 
knowledge  of  present  objects  and  events ;  and  of 
the  future  we  are  entirely  ignorant,  except  so  far 
as  God  has  been  pleased  to  reveal  it.  But  God 
perfectly  knows  all  things.  He  has  a  perfect 
knowledge  of  the  properties  and  qualities  of  all 
creatures ;  for  he  made  them  what  they  are,  and 
upholds  them.  He  knows  every  thing  that  is  now 
taking  place  in  the  universe ;  for  he  is  every  where 
present.  He  knows  every  thing  that  ever  has  oc- 
curred, or  that  ^ever  will  occur ;  for  we  are  told 
that  he  sees  the  end  from  the  beginning  ;  that  he 
calls  things  that  are  not  as  though  they  were  ;  and 
that  known  unto  God  are  all  his  works  from  the 


ABOVE  MEN'S.  41 

beginning.  At  a  single  glance  he  looks  through 
eternity  and  immensity,  and  takes  into  view,  at 
once,  the  whole  circle  of  existence.  That  this 
perfect  knowledge  must  cause  his  thoughts  and 
ways  to  be  infinitely  above  ours,  it  is  needless  to 
remark.  Are  not  the  thoughts  and  ways  of  man 
above  those  of  the  brute  ?  Are  not  the  thoughts 
and  ways  of  the  parent  above  the  comprehension 
of  his  new  born  infant  ?  Do  not  our  own  change, 
as  we  increase  in  wisdom  and  knowledge  ?  How 
far,  then,  must  the  thoughts  and  ways  of  the  om- 
niscient, infallible  God  exceed  those  of  ignorant, 
short  sighted  and  fallible  men. 

Farther.  God  is  infinitely  above  us  in  power. 
We  are  weak  and  frail  to  a  proverb ;  and  our 
plans,  ways,  enterprizes,  must  conform  to  the 
weakness  of  our  powers.  But  God  is  all-power- 
ful ;  with  him  nothing  is  impossible.  He  can  do 
numberless  things,  of  which  we  can  form  no  con- 
ception ;  and  he  can  do  what  he  does  in  an  incon- 
ceivable variety  of  ways.  This  consideration  alone, 
were  there  nothing  else,  would  prove  that  his 
thoughts  and  ways  are  far  above  ours. 

Again.  God  is  eternal  and  unchangeable,  while 
we  are  but  of  yesterday,  and  die,  perhaps,  to-mor- 
row, and  are  continually  changing,  as  our  situation 
and  circumstances  change.  Surely  the  thoughts 
and  ways  of  such  creatures  cannot  be  suitable  or 
proper  for  a  being,  who  had  no  beginning,  who 
cannot  change,  but  is,  yesterday,  to-day,  and  for- 
ever, the  same. 
6 


42  GOD'S  WAYS 

Onfce  more.  God  is  perfectly  benevolent  anji 
holy ;  but  we  are  entirely  selfish  and  sinful.  We 
love  sin,  that  abominable  thing  which  his  soul 
hates.  We  care  for  nothing  but  our  own  private 
interest ;  while  his  concern  is  for  the  interests  of 
the  universe.  Hence  his  thoughts,  his  affections, 
his  maxims  and  pursuits,  must  be  entirely  different 
from  ours.  Do  not  the  thoughts  and  ways  of  an- 
gels differ  from  those  of  devils  ?  Do  not  even  the 
thoughts  and  ways  of  good  men  differ  widely  from 
those  of  the  wicked  ?  How  infinitely  then  must 
a  perfectly  holy  God  differ  from  us,  polluted  worms, 
who  are  dead  in  trespasses  and  sins  !  If  man,  at 
his  best  estate,  and  even  angels  themselves  are  in- 
competent to  comprehend  God's  thoughts  and 
ways,  because  he  is  infinitely  superior  to  them  in 
wisdom,  and  knowledge,  and  power ;  how  unable 
must  we  be,  since  sin  has  blinded  our  understand- 
ings, hardened  our  hearts,  defiled  the  whole  man, 
debased  all  our  faculties,  and  exposed  us  to  in- 
numerable temptations,  prejudices  and  mistakes, 
which  lead  us  to  hate  and  shun  the  pure  light  of  di- 
vine truth ;  to  delude  and  deceive  ourselves,  and  to 
form  erroneous  opinions  respecting  almost  every 
thing  around  us ;  to  call  evil  good,  and  good  evil ; 
to  put  sweet  for  bitter,  and  bitter  for  sweet ;  shad- 
ows for  realities,  and  realities  for  shadows ;  dark- 
ness for  light,  and  light  for  darkness.  The  pleas- 
ures, ways  and  pursuits  of  an  oyster,  enclosed  in 
its  shell,  at  the  bottom  of  the  sea,  do  not  by  any 
means  differ  so  widely  from  those  of  the  eagle. 


ABOVE  MEN'S.  43 

that  soars  to  the  clouds  and  basks  in  the  beams  of 
the  sun,  as  do  the  thoughts  and  ways  of  sinners 
from  those  of  the  infinitely  benevolent  and  holy 
Monarch  of  the  universe. 

Having  thus  shown  that  the  thoughts  and  ways 
of  God  must  far  surpass  ours,  I  proceed,  as  was 
proposed, 

II.  To  exhibit,  particularly,  some  instances,  in 
which  this  difference  most  strikingly  appears. 

1.  In  permitting  the  introduction  and  continued 
existence  of  natural  and  moral  evil,  God's  ways 
and  thoughts  are  very  different  from  ours.  Why 
he  should  permit  angels  or  men  to  fall,  we  cannot 
tell.  That  he  did  permit  them  to  fall,  is  certain ; 
because,  had  he  thought  proper,  he  could,  doubt- 
less, have  prevented  their  apostacy.  It  is  also  cer- 
tain that  he  still  permits  the  existence  of  natural 
and  moral  evil ;  because,  if  he  chose,  all  things 
considered,  to  banish  it  from  the  universe,  he  could 
easily  do  it.  But  if  we  had  been  consulted,  we 
should  have  decided  that  it  was  best  that  sin  and 
its  consequences  should  never  enter  the  world  ;  or, 
if  they  must  enter,  that  they  should  be  immediate- 
ly banished.  In  this  particular,  therefore,  God's 
thoughts  and  ways  are  evidently  not  like  ours. 

2.  In  appointing  Adam  to  be  the  covenant  head 
and  representative  of  the  human  race,  so  that,  if 
he  stood,  his  posterity  should  stand,  and  if  he  fell, 
his  posterity  should  fall,  God  did  not  act  as  we, 
probably,  should  have  done.  That  he  has  done 
this,  is  evident  from  fact :  for  we  find  that  sin  and 


44  GOD'S  WAYS 

its  consequences  do  descend  to  every  individual  of 
the  species ;  and  we  are  told,  that  in  Adam  all  die. 
But  we  should  have  thought  it  best  to  have  no 
such  constitution ;  but  to  have  had  the  condition 
of  every  individual  independent  of  that  of  every 
other.  This  method  God  did  adopt  with  angels  ; 
and  why  he  thought  fit  to  adopt  a  different  method 
with  respect  to  us,  he  has  not  seen  fit  to  inform  us, 
and  we  cannot  tell.  It  is,  however,  evident  thatr 
in  thig  particular,  God's  thoughts  and  ways  are 
above  ours.     The  same  may  be  said, 

3.  Of  the  difference  he  has  made  between  our 
race  and  the  fallen  angels.  For  them  no  way  of 
salvation  was  provided.  To  them  no  space  for  re- 
pentance, no  day  of  grace,  no  offers  of  mercy  were 
given  ;  but  their  punishment  immediately  followed 
their  offence.  We,  on  the  contrary,  have  space 
for  repentance,  and  are  favored  with  the  offers  of 
salvation,  and  the  means  of  grace.  Christ  took 
not  hold  of  angels,  says  the  apostle  ;  but  he  took 
hold  of  the  seed  of  Abraham.  But  we  should  have 
thought  no  difference  ought  to  be  made  ;  or,  if 
either  angels  or  men  were  to  be  left,  that  they 
should  be  saved  rather  than  we  ;  because  they  are 
of  a  higher  rank  in  the  scale  of  being.  But  God 
thought  otherwise  ;  and  the  only  reason  we  can 
assign  is,  that  so  it  seemed  good  in  his  sight. 

4.  In  devising  a  way  of  salvation,  and  in  provi- 
ding a  Saviour,  God's  thoughts  and  ways  are  very 
different  from  ours,  and  far,  very  far,  above  them. 
We  should  have  thought,  that,  if  God  intended  to 


ABOVE  MEN'S.  45 

save  sinners,  he  would  bring  them  to  repentance 
and  save  them,  at  once ;  or,  at  least,  after  suffering 
them  to  endure,  for  a  season,  the  bitter  consequen- 
ces of  their  own  folly  and  disobedience.  We  nev- 
er should  have  thought  of  providing  for  them  a  Re- 
deemer ;  still  less  should  we  have  thought  of  pro- 
posing, that  God's  only  Son,  the  Creator  and  Pre- 
server of  all  things,  should  undertake  this  office ; 
and,  least  of  all,  should  we  have  expected,  that  he 
would,  for  this  purpose,  think  it  necessary  to  be- 
come man.  If  we  had  been  informed  that  this 
was  necessary,  and  it  had  been  left  to  us  to  fix  the 
time  and  manner  of  his  appearing,  we  should  have 
concluded  that  he  ought  to  come  soon  after  the 
fall ;  to  be  born  of  illustrious  parents ;  to  make  his 
appearance  on  earth  in  all  the  splendor,  pomp,  and 
glory  imaginable;  to  overcome  all  opposition  by  a 
display  of  irresistible  power ;  and  to  ride  through 
the  world  in  triumph,  conquering  and  to  conquer. 
Such  were  the  expectations  of  the  Jews ;  and  such, 
most  probably,  would  have  been  ours.  But  never 
should  we  have  thought  of  his  being  born  of  a  vir- 
gin in  abject  circumstances;  born  in  a  stable,  cra- 
dled in  a  manger,  living  for  many  years  as  a  hum- 
ble artificer  ;  wandering,  despised  and  rejected  of 
men,  without  a  place  to  lay  his  head,  and,  finally, 
arraigned,  tried,  condemned  and  crucified  as  a  vile 
malefactor,  that  he  might  thus  expiate  our  sins,  and 
by  his  death,  give  life  to  the  world.  Had  we  been 
forewarned  of  these  things,  we  should  have  consid- 
ered them  as  too  foolish,  incredible  and  absurd  to 


46  GOD'S  WAYS 

obtain  the  smallest  credit;  and,  instead  of  think- 
ing them  cunningly  devised,  should  have  thought 
them  very  clumsily  contrived,  fables,  unworthy  of 
the  least  notice  or  regard.  And  thus  in  fact  they 
have  appeared,  and  do  still  appear,  to  the  wise  men 
of  this  world ;  for,  says  the  apostle,  the  cross  of 
Christ  is  foolishness  to  them  that  perish.  When 
the  self-righteous  Jews  and  vain-glorious  Gentiles 
were  told  that  one,  who  had  been  crucified  as  a 
malefactor,  was  the  Son  of  God,  the  Creator  of  the 
world,  the  only  Saviour  of  men,  that  his  blood 
cleanses  from  all  sin,  and  that  without  an  interest 
in  his  merits  they  must  perish  forever, — they  could 
find  no  language  sufficiently  strong  to  express  their 
contempt  and  indignation  ;  and  the  aid  of  the  stake, 
the  rack,  and  the  cross,  was  called  in  to  express 
what  language  could  not.  Yet  this  was  the  way 
which  God  thought  proper  to  choose,  and  all  things, 
which  appear  in  the  view  of  men  so  ridiculous,  ir- 
rational and  absurd,  are,  in  his  view,  infinitely  prop- 
er, wise  and  amiable;  and  display  far  more  wis- 
dom than  all  the  works  of  creation,  wonderful  as 
they  are.  Surely,  then,  as  the  heavens  are  higher 
than  the  earth,  so  are  his  ways  and  thoughts  high- 
er than  ours. 

5.  God's  thoughts  and  ways  differ  widely  from 
ours  in  his  choice  of  means  and  instruments  for 
propagating  the  religion  of  Christ.  We  should 
have  thought  that  a  religion,  whose  author  had 
been  crucified  as  a  malefactor;  a  religion,  which, 
instead  of  favoring  and  flattering  the  ruling  pas- 


ABOVE  MEN'S.  47 

sions,  prejudices  and  propensities  of  men,  directly 
opposed  them  all,  and  which  was,  therefore,  ex- 
ceedingly hateful  to  them, — would  have  needed  the 
assistance  of  angels,  or,  at  least,  of  the  most  pow- 
erful monarchs,  the  most  enlightened  sages,  the 
most  splendid  natural  and  acquired  abilities,  to  pro- 
cure it  success.  But  instead  of  such  instruments, 
which  we  should  have  chosen,  God  saw  fit  to  em- 
ploy a  handful  of  ignorant  fishermen  to  effect  this 
purpose,  and  even  forbade  them  to  use  any  human 
artifices  to  procure  them  success ;  but  charged 
them  to  rely  entirely  on  the  effect  of  a  faithful,  sim- 
ple, unadorned  statement  of  the  great  truths  of 
Christianity.  Hence  the  language  of  the  apostle, 
"  God  hath  chosen  the  foolish  things  of  the  world 
to  confound  the  wise ;  and  the  weak  things  of  the 
world  to  confound  the  mighty ;  and  base  things  of 
the  world,  and  things  that  are  despised  hath  God 
chosen;  yea,  and  things  that  are  not  to  bring  to 
nought  things  which  are,  that  no  flesh  should  glo- 
ry in  his  presence.  For  when,  in  the  wisdom  of 
God,  the  world  by  wisdom  knew  not  God,  it  pleas- 
ed God  by  the  foolishness  of  preaching  to  save 
them  that  believe." 

6.  A  wide  difference  between  God's  thoughts 
and  ways,  and  our  own,  appears,  when  we  consid- 
er the  manner  in  which  he  dispenses  the  benefits 
which  Christ  has  purchased,  and  the  character  and 
situation  of  those  whom  he  chooses  to  make  wise 
unto  salvation.  We  should  expect  that,  if  such  a 
Saviour  were  provided,  all  would  be  saved;  and 


48  GOD'S  WAYS 

that,  if,  for  any  reasons,  this  were  impossible,  the 
most  noble,  wise,  rich  and  learned,  or,  at  least,  the 
most  moral  and  amiable  would  always  be  called. 
But  this,  we  see,  is  not  the  case.  It  is  evident  from 
scripture,  if  any  thing  can  be,  that  all  will  not  be 
saved,  and  it  is  also  evident  from  observation,  so 
far  as  we  can  see ;  for  we  find  that  multitudes  ap- 
pear to  live  and  die  without  any  spiritual  knowl- 
edge of  the  Saviour,  or  preparation  for  heaven. 
We  also  find,  both  from  scripture  and  observation, 
that  it  is  not  always  the  most  wealthy,  wise,  or  learn- 
ed, nor  even  the  most  moral  and  amiable,  who  are 
called  to  embrace  the  gospel.  Christ  told  the  mor- 
al, but  self-righteous  pharisees,  that  the  publicans 
and  harlots  would  go  into  the  kingdom  of  God  be- 
fore them.  Hath  not  God,  says  St.  James,  chosen 
the  poor  of  this  world  to  be  rich  in  faith,  and  heirs 
of  the  kingdom  ?  Ministers  and  private  christians 
very  often  find  reason  to  acknowledge,  that  God's 
thoughts  and  ways  are  not  like  theirs  ;  for  he  rare- 
ly converts  such,  as  they  think  the  most  probable 
subjects  of  conversion ;  and  while  they  are  watch- 
ing such  persons,  and  daily  hoping  and  expecting 
to  see  them  embrace  the  truth,  others,  of  whom, 
perhaps,  they  never  thought,  start  up  and  seize  the 
prize. 

7.  God's  thoughts  respecting  the  way  in  which 
men  become  partakers  of  the  salvation  of  the  Gos- 
pel, differ  widely  from  ours.  We  all  naturally  sup- 
pose, that  men  are  to  be  saved  by  their  good  works ; 
by  obeying  the  law ;  by  subduing  their  sins ;  by 


ABOVE  MEN'S.  49 

alms  and  prayers.  But  the  gospel  teaches  us, 
that  men  are  to  be  saved,  not  by  working,  but 
by  believing ;  that  we  are  saved  by  grace,  through 
faith;  and  that  to  him  that  worketh  not,  but. 
believeth  on  him  who  justifieth  the  ungodly,  his 
faith  is  counted  to  him  for  righteousness.  This 
truth  men  neither  love  nor  understand,  and  even 
after  they  are  awakened  and  convinced  of  sin, 
it  is  one  of  the  most  difficult  things  imaginable 
to  convince  them  that  their  pretended  good  works 
are  no  better  than  sins ;  and  that  if  they  ever  ob- 
tain salvation,  it  must  be  by  simply  believing  in  the 
Son  of  God.  In  scarcely  any  thing  do  God's 
thoughts  and  ways  differ  so  widely  from  ours,  as  in 
this  great  doctrine  of  salvation  through  grace — of 
justification  by  faith  in  the  righteousness  of  Christ. 
Lastly.  God's  thoughts  and  ways  are  not  as 
ours  respecting  the  best  methods  of  dealing  with 
his  people,  and  carrying  on  the  work  of  grace  in 
their  souls  after  it  is  begun.  When  God  delivered 
his  people  from  Egyptian  bondage,  if  he  had  led 
them  by  the  nearest  and  most  direct  way  to  Ca- 
naan, they  might  have  reached  it  in  a  very  few 
days ;  and  had  they  been  consulted,  they  would 
probably  have  thought  the  nearest  way  the  best. 
But  God  thought  otherwise.  So  when  God  converts 
his  people  from  sin  to  holiness,  he  could,  if  he 
pleased,  render  them  perfectly  holy  at  once ;  and 
they  are  often  ready  to  imagine,  that  this  would  be 
much  the  better  way,  both  for  his  glory  and  their 
own  good.     But,  instead  of  adopting  this  method, 


50  GOD'S  WAYS 

he  grants  them,  at  first,  but  small  degrees  of  grace, 
and  increases  it  in  a  very  slow  and  gradual  manner. 
He  leads  them  round,  for  many  years,  through  a 
wilderness  beset  with  temptations,  trials  and  suffer- 
ings, with  a  view  to  humble  them,  prove  them,  and 
show  them  all  that  is  in  their  hearts.  By  the  dis- 
coveries, which  they  make,  of  their  own  weakness, 
ignorance  and  propensity  to  sin,  their  pride  is  hum- 
bled ;  their  self-confidence  destroyed ;  their  pa- 
tience, meekness  and  candor  are  increased ;  the 
Saviour,  and  his  method  of  salvation  rendered  more 
precious,  and  all  ground  for  boasting  forever  ex- 
cluded. 

All  these  happy  effects,  however,  are  produced 
in  a  way  which  they  would  never  have  thought  of; 
and  it  is  a  long  time  before  they  can  be  made  to 
understand  God's  method  of  proceeding,  so  that 
they  are  often  ready  to  say  with  Jacob,  "  All  these 
things  are  against  me !"  when,  in  fact,  every  thing 
is  working  together  for  their  good.  Even  when 
God  answers  their  prayers,  he  very  often  does  it  in 
ways  and  by  means,  which  they  did  not  expect ; 
and  as  often  as  they  attempt  to  mark  out  a  path  for 
him  in  their  own  minds,  so  often  they  find  them- 
selves disappointed,  and  are  constrained  to  confess, 
that  his  ways  are  not  like  theirs.  Often  too,  when 
they  contemplate  their  own  unworthiness,  their  stu- 
pidity, their  obstinacy,  their  inconsistencies,  their 
propensity  to  backslide,  to  grieve  their  Saviour  and 
requite  him  evil  for  good,  notwithstanding  the  in- 
numerable pardons  and  mercies  they  have  receiv- 


ABOVE  MEN'S.  51 

ed? — are  they  constrained  to  use  the  same  lan- 
guage, and  to  cry,  Lord,  why  am  I  saved  ?  why  are 
such  favors  heaped  on  a  wretch  so  unworthy? 
Surely,  this  is  not  the  manner  of  men — to  adopt 
rebels  and  traitors,  as  children,  and  heap  such  hon- 
ors and  blessings  upon  them.  What  manner  of 
love  is  this,  that  we  should  be  called  the  sons  of 
God !  Who  is  a  God  like  unto  thee,  that  for gi vest 
iniquity,  transgression  and  sin,  and  overcomest  evil 
with  good  ?  If  thy  ways  were  not  high  above  ours, 
as  the  heavens  are  higher  than  the  earth,  we  must 
have  perished  forever ! 

INFERENCES. 

1.  If  God's  ways  and  thoughts  differ  thus  wide- 
ly from  ours,  then  it  is  no  reasonable  objection  a- 
gainst  the  truth  of  any  doctrine,  or  the  propriety 
of  any  dispensation,  that  it  is  above  our  compre- 
hension, and  appears  strange  and  mysterious  to  us. 
On  the  contrary,  we  should  have  reason  to  doubt 
the  truth  of  the  scriptures,  and  to  suspect  that  they 
are  not  the  word  of  God,  if  they  did  not  contain 
many  things,  which  appear  mysterious,  and  which 
we  cannot  fully  comprehend.  In  this  case  they 
would  want  one  great  proof  of  having  proceeded 
from  him,  whose  thoughts  and  ways  must  be  infi- 
nitely above  ours.  Yet,  my  friends,  all  the  objec- 
tions which  men  make  against  the  truth  of  revela- 
tion, or  against  any  of  its  doctrines,  are  founded 
on  the  supposition,  that  God's  ways  and  thoughts 
must  be  precisely  like  ours ;  and  that  if  any  thing 


52  GOD'S  WAYS 

appears  unreasonable  or  mysterious  to  us,  it  cer- 
tainly is  so,  and,  therefore,  cannot  proceed  from 
God. 

2.  If  God's  thoughts  and  ways  are  thus  high  a- 
bove  ours,  it  must  be  abominable  pride,  impiety, 
folly  and  presumption  in  us  to  censure  them  even 
in  thought.  Yet  how  often  men  do  this  !  How  of- 
ten do  they,  at  least  in  their  hearts,  find  fault  with 
God's  word,  murmur  at  his  dispensations,  repine 
under  afflictions,  feel  dissatisfied  with  his  manner 
of  governing  the  world,  quarrel  with  his  sovereign- 
ty in  the  bestowing  of  favors,  and  thus  in  effect  say, 
that  God  is  either  unwise,  unkind,  or  unjust,  and 
that  they  could  conduct  things  in  a  better  manner ! 
My  friends,  if  this  is  not  horridly  impious  and  pre- 
sumptuous, if  it  does  not  discover  the  most  abomi- 
nable pride,  what  does  ?  For  an  illiterate  peasant 
to  censure  the  conduct  of  his  prince,  with  the  rea- 
sons of  which  he  is  utterly  unacquainted ;  for  a 
child  of  a  week  old  to  condemn  the  proceedings  of 
his  parent,  would  be  nothing  to  this.  We  are  told, 
that,  if  any  man  judgeth  a  matter  before  he  hear- 
eth  it,  it  is  folly  and  shame  unto  him.  What  folly 
and  shame  is  it  then  to  us  to  attempt  to  judge  of 
God's  conduct,  when  we  know  only  so  small  a  part 
of  his  ways,  and  know  even  this  part  but  very  im- 
perfectly. An  ancient  writer  tells  us  of  a  man, 
who,  having  a  house  for  sale,  carried  a  brick  to 
market  to  exhibit  as  a  specimen.  You  may,  per- 
haps, smile  at  his  folly  in  supposing  that  any  pur- 
chaser would  or  could  judge  of  a  whole  house, 


ABOVE  MEN'S.  S3 

which  he  never  saw,  by  so  small  a  part  of  it.  But 
are  not  we  guilty  of  much  greater  folly  in  attempt- 
ing to  form  an  opinion  of  God's  conduct  from  that 
little  part  of  it,  which  we  are  able  to  discover  ?  In 
order  to  form  a  correct  opinion  of  it,  we  ought  to 
have  a  correct  view  of  the  whole ;  we  ought  to 
see  the  whole  extent  and  duration  of  God's  king- 
dom ;  to  be  equal  to  him  in  wisdom,  knowledge, 
power,  and  goodness  ;  in  one  word,  we  ought  to  be 
God  ourselves ;  for  none  but  God  is  capable  of 
judging  accurately  of  the  conduct  of  God.  Hence, 
whenever  we  attempt  to  judge  of  it,  we  do,  in  ef- 
fect, set  ourselves  up  as  Gods,  knowing  good  and 
evil.  Well,  therefore,  may  God  reply  to  our  vain, 
proud,  and  impious  objections,  '  Who  is  this,  that 
darkeneth  counsel  by  words  without  knowledge? 
Gird  up  now  thy  loins  like  a  man,  and  I  will  de- 
mand of  thee,  and  answer  thou  me.  Where  wast 
thou,  when  I  laid  the  foundations  of  the  earth? 
declare,  if  thou  hast  understanding.  Hast  thou  an 
arm  like  God?  or  canst  thou  thunder  with  a  voice 
like  him  ?  Wilt  thou  disannul  my  judgment  ?  wilt 
thou  condem  me,  that  thou  mayest  be  righteous  ?' 
And  while  God  may  thus  with  propriety  address 
each  of  us,  it  becomes  us  to  reply  with  Job,  <  Be- 
hold, I  am  vile  ;  what  shall  I  answer  thee  ?  I  will 
lay  my  hand  upon  my  mouth.  Once  have  I  spok- 
en, but  I  will  not  answer ;  yea,  twice,  but  I  will 
proceed  no  farther.  I  have  uttered  that  I  under- 
stood not  ;  things  too  wonderful  for  me,  which  I 
knew  not.' 


54  GOD'S  WAYS 

3.  From  this  subject  we  infer  the  reasonableness 
of  faith.  The  very  essence  of  faith  consists  in  a 
humble,  docile,  childlike  temper,  which  disposes 
us  to  embrace,  without  objecting  or  disputing,  ev- 
ery thing  which  God  reveals ;  and  to  believe  that 
all  his  words  and  dispensations  are,  even  though 
we  cannot  see  how,  perfectly  right.  Christians  are 
often  ridiculed  for  exercising  this  implicit  faith  in 
God,  and  believing  what  they  cannot  fully  compre- 
hend. But  we  appeal  to  every  one  present, 
whether,  in  so  doing,  they  do  not  act  reasonably. 
If  God's  ways  and  thoughts  are  thus  high  above 
ours,  ought  we  not  implicitly  to  believe  all  his  dec- 
larations ;  to  believe  that  all  he  says  and  does  is 
perfectly  right  ?  Is  it  not  reasonable  for  children 
thus  to  believe  their  parents  ?  for  a  sick  man  to 
trust  in  a  skilful  physician  ?  for  a  passenger  unac- 
quainted with  navigation,  to  trust  to  the  master  of 
the  vessel  ?  for  a  blind  man  to  follow  his  guide  ? 
If  so,  then  it  is  certainly  much  more  reasonable  for 
such  ignorant,  shortsighted,  fallible  creatures,  as 
we  are,  to  submit  and  trust  implicitly  to  an  infinite- 
ly wise,  good,  and  infallible  Being ;  and  when  any 
of  his  words  or  works  appear  wrong,  to  ascribe  it 
to  our  own  ignorance,  blindness,  or  prejudice,  rath- 
er than  to  suppose  that  there  is  any  thing  wrong 
in  him.  Is  it  not  more  likely  that  we  should  be 
wrong  or  mistaken,  than  that  God  should  be  ?  If 
so,  we  ought  to  praise  him,  when  his  conduct  ap- 
pears wise  and  right,  and  to  impute  it  to  ourselves 
when  it  does  not,  and  to  believe  and  to  submit  to 


ABOVE  MEN'S.  55 

him  implicitly  in  all  things.  This  is  not  only  rea- 
sonable, but  absolutely  necessary  to  our  happiness  ; 
for  if  God's  thoughts  and  ways  differ  thus  widely 
from  ours,  we  must  either  believe  that  he  is  right 
and  we  wrong,  or  else  feel  unreconciled  and  dis- 
satisfied. But  if  we  feel  unreconciled  and  dissat- 
isfied we  must  be  unhappy ;  for  we  cannot  help 
ourselves.  God  will  do  as  he  pleases,  whether  we 
are  pleased  or  not.  On  the  contrary,  if  we  exer- 
cise faith  and  submission  to  his  will,  and  believe 
that  all  is  right ;  that  even  when  clouds  and  dark- 
ness are  round  about  him,  justice  and  judgment 
are  the  habitation  of  his  throne,  then  we  shall  be 
peaceful  and  happy.  He  will  guide  us  by  his  coun- 
sel, and  afterward  receive  us  to  glory.  Then  the 
cloud  will  be  scattered ;  we  shall  see  all  things 
clearly,  and  understand  the  meaning  of  those 
truths,  and  the  reason  of  those  dispensations,  which 
have  appeared  most  mysterious  and  perplexing; 
for  God's  language  to  every  sincere  believer  is, 
What  I  do,  thou  knoivest  not  now ;  but  thou  shalt- 
knoiv  hereafter. 


56  ALL.  THINGS 

SERMOXIII, 

ALL  THINGS  CREATED  FOR  CHRIST. 
COLOSSIANS   I.  16. 

ALL    THINGS    WERE    CREATED    BY    HIM    AND    FOR    HIM. 

By  whom  were  all  these  worlds  and  beings  made  ? 
is,  probably,  the  first  question,  which  a  view  of  the 
created  universe  would  excite  in  a  seriously  inquis- 
itive mind.  For  what  purpose  and  with  what  view 
were  they  created?  would  no  less  probably  be  the 
second.  There  are  two  inspired  passages,  one  in 
the  Old  Testament  and  the  other  in  the  New, 
which  contain  a  direct  answer  to  both  these  ques- 
tions. In  the  Old  Testament  we  are  told,  that  Je- 
hovah hath  made  all  things  for  himself,  yea,  even 
the  wicked  for  the  day  of  evil :  and  in  the  New, 
that  all  things  were  created  by  Christ  and  for  Christ. 
At  first  view  these  passages  appear  to  differ,  not 
only  in  language,  but  in  sentiment.  The  former 
asserts  that  Jehovah  made  all  things.  The  latter 
declares  that  all  things  were  created  by  Christ. 
The  former  assures  us  that  Jehovah  made  all  things 
for  himself;  the  latter  that  all  things  were  created 
jor  Christ.  To  those,  however,  who  believe  that 
the  Jehovah  of  the  Old  Testament  is  the  Jesus  of 
the  New,  these  apparently  different  assertions  will 
appear  perfectly  consistent.  They  will  recollect 
and  readily  assent  to  the  declaration  of  our  Lord, 
He  that  hath  seen  me  hath  seen  the  Father ;  I  and 


FOR  CHRIST.  57 

my  Father  are  one ;  and  will  feel  that  the  expres- 
sion, Jehovah  hath  made  all  things  for  himself,  is 
synonymous  with  the  declaration  in  our  text,  All 
things  were  created  by  Christ  and  for  him. 

In  discoursing  on  this  passage  we  shall  endeavor 
to  illustrate,  particularly,  the  general  assertion,  that 
all  things  were  created  for  Christ.  That  none  may 
suspect  us  of  asserting  more  than  our  text  will 
warrant,  it  may  be  proper  to  quote  the  remaining 
part  of  the  verse  which  contains  it.  "  By  him," 
says  the  apostle  speaking  of  Christ,  "  were  all 
things  created,  that  are  in  heaven,  and  that  are  in 
earth,  visible  and  invisible,  whether  thrones,  or 
dominions,  or  principalities,  or  powers  :  all  things 
were  created  by  him,  and  for  him."  From  this 
passage  it  appears  that  there  are  invisible,  as  well 
as  visible  creatures;  things  in  heaven,  as  well  as 
things  on  earth.  But  whether  visible  or  invisible, 
whether  in  heaven  or  on  earth,  they  were  all  crea- 
ted for  Christ;  all  created  to  promote  his  glory  and 
subserve  his  purposes.  This  I  shall  now  attempt 
to  illustrate  in  several  particulars. 

I.  Heaven  was  created  for  Christ.  That  there 
is  a  place  called  heaven,  where  the  presence  of 
God  is  specially  manifested,  and  which  is,  in  a  pe- 
culiar sense,  the  habitation  of  his  holiness  and  glo- 
ry, is  abundantly  taught  by  the  inspired  writers. 
Some,  it  is  true,  have  supposed  that  heaven  is  on- 
ly a  state  of  happiness,  and  not  a  place  ;  but  the 
supposition  may  be  easily  shown  to  be  groundless  ; 

for,  though  God  is  every  where,  and  though  his 
8 


58  ALL  THINGS 

presence  would  render  any  place  a  heaven  to  holy 
beings  ;  yet  the  glorified  body  of  Christ  cannot  be 
every  where.  A  body,  however  purified  and  refin- 
ed, must  be  in  some  place ;  and  the  place,  where 
now  exists  the  glorified  body  of  our  Redeemer,  is 
heaven.  Agreeably,  St.  Paul  informs  us,  that  Christ 
has  entered  into  heaven  itself;  that  he  is  seated  at 
the  right  hand  of  God  in  the  heavenly  places  ;  and 
he  elsewhere  speaks  of  desiring  to  depart  and  be 
with  Christ.  Our  Saviour  himself,  in  his  last  prayer, 
says,  Father,  I  will  that  those  whom  thou  hast  giv- 
en me  be  with  me,  where  I  am,  that  they  may  be- 
hold my  glory.  In  addition  to  these  proofs  we  may 
observe,  that  the  bodies  of  Enoch  and  Elijah  must 
have  been  in  some  place,  since  their  removal  from 
this  world,  and  that  the  glorified  bodies  of  the  saints, 
which  are  to  be  raised  at  the  last  day,  must  be  in 
some  place  after  their  resurrection.  Heaven  is, 
therefore,  not  only  a  state,  but  a  place,  as  really  a 
place  as  this  world.  And  the  same  arguments 
which  prove  that  there  is  such  a  place  as  heaven, 
prove  that  heaven  was  created  on  purpose  for  Christ, 
God,  considered  as  a  pure  spirit,  cannot  be  said  to 
be  in  one  place,  any  more  than  in  another.  "  Do 
not  I  fill  heaven  and  earth  ?  saith  the  Lord."  Nay, 
more,  the  Psalmist  says,  "  If  I  make  my  bed  in 
hell,  thou  art  there."  God,  therefore,  considered 
as  a  spirit,  had  no  occasion  for  a  material  heaven. 
Nor  was  there  any  need  of  such  a  place  for  the  an- 
gels ;  for  they  also  are  spirits,  and,  wherever  they 
are,  they  behold  the  face  of  God,  so  that  to  them 


FOR  CHRIST.  59 

every  place  is  heaven.  But  when  God  became  in- 
carnate in  the  person  of  Christ ;  when  he  became 
God  manifest  in  the  flesh,  then  a  material  heaven 
became  necessary  for  the  place  of  his  residence ; 
a  place,  to  which  his  redeemed  people  might  be 
brought,  and  where  they  might  dwell  with  him  and 
behold  his  glory.  Agreeably,  Christ  speaks  of 
heaven  as  a  kingdom  prepared  for  them  from  the 
foundation  of  the  world  ;  and  elsewhere  he  says  to 
his  disciples,  I  go  to  prepare  a  place  for  you ;  and 
if  I  go  to  prepare  a  place  for  you,  I  will  come 
again,  and  receive  you  to  myself,  that  where  I  am 
there  ye  may  be  also.  It  appears,  then,  that  if  God 
had  not  taken  our  nature  into  union  with  himself 
in  the  person  of  Christ ;  and  if  Christ  had  not  re- 
deemed the  bodies  of  his  people  from  the  grave  by 
his  own  death,  there  would  have  been  no  occasion 
for  a  material  heaven  ;  and,  of  course,  none  would 
have  been  created.  It  is  not  then  for  God,  simply 
considered,  but  for  God  manifest  in  the  flesh,  or, 
in  other  words,  for  Jesus  Christ,  that  heaven  was 
originally  formed.  It  was  designed  to  be  the  roy- 
al city,  the  court,  the  palace,  in  which  the  King  of 
Zion  should  dwell  and  reign  with  his  redeemed  peo- 
ple forever  and  ever. 

II.  The  angels  were  all  created  for  Christ. 
When  forming  the  great  scheme  of  redemption, 
God  was  pleased  to  determine  that  he  would  em- 
ploy the  agency  of  created,  but  highly  exalted  spir- 
its in  carrying  it  on.  With  this  view  the  angels 
were  created.     They  are  employed  in  worshipping 


60  A1.L  THINGS 

Christ.  When  he  brought  the  first  begotten  into 
the  world  he  saith,  let  all  the  angels  of  God  wor- 
ship him.  They  are  also  employed  by  Christ  in 
executing  his  purposes  of  love  to  his  people.  "  Are 
they  not  all  ministering  spirits,  sent  forth  to  minis- 
ter unto  them  who  shall  be  heirs  of  salvation  ?"  It 
would,  perhaps  be  impossible,  to  point  out  a  single 
work  ever  performed  by  them,  which  was  not  in 
some  way  connected  with  the  work  of  redemption 
by  Christ.  Hence  they  are  called  his  angels.  Je- 
sus Christ,  says  St.  John,  sent  his  angel.  The 
Lord  Jesus  shall  be  revealed  from  heaven  with  his 
mighty  angels.  Among  these  exalted  spirits  thus 
created  to  be  the  worshippers  and  servants  of  Christ, 
some  were  found  who  fell  from  their  first  estate.  Of 
what  particular  sin  they  were  guilty,  we  are  not  in- 
formed ;  but  in  some  way  or  other,  they  refused  to 
perform  the  duties  required  of  them,  and  were  in 
consequence  cast  down  from  heaven  to  hell.  But 
though  from  angels  they  are  transformed  to  devils, 
they  are  still  subject  to  Christ ;  he  holds  them  in  a 
chain  which  they  cannot  break,  and  overrules  for 
the  advancement  of  his  kingdom  all  their  endeav- 
ors to  destroy  it.  For  instance,  were  it  not  for 
their  temptations,  Judas  had  probably  never  be- 
trayed his  master,  nor  the  Jews  crucified  him. 
How  much  this  event,  which  they  designed  should 
overthrow  his  kingdom,  tended  to  advance  it,  or, 
rather,  how  absolutely  necessary  it  was  to  its  ad- 
vancement, you  need  not  be  told. 

III.  Hell  was  created  for  Christ.     That  hell  is  a 


FOR  CHRIST.  61 

place,  as  well  as  a  state,  is  evident  from  the  fact, 
that  the  bodies  of  the  wicked,  as  well  as  their  souls, 
are  doomed  to  inhabit  it.  It  will  be  apparent,  in 
what  respects  this  place  was  created  for  Christ,  if 
we  consider,  that,  when  he  was  appointed  in  the 
counsels  of  eternity  to  reign  over  his  mediatorial 
kingdom,  and  to  be  the  Judge  of  the  world,  it  was 
foreseen  that  he  would  have  rebellious,  as  well  as 
loyal,  subjects ;  and  that  for  the  restraint  and  pun- 
ishment of  the  rebellious  a  prison  would  be  neces- 
sary. Hell  was,  therefore,  created  for  a  prison,  in 
which  the  enemies  of  Christ  and  of  the  peace  and 
happiness  of  the  universe  should  be  confined. 
Hence  its  fires  are  said  to  be  prepared  for  the  wick- 
ed. In  a  word  it  was  designed  that  in  Christ  and 
in  the  scheme  of  redemption  by  him  a  full  exhibi- 
tion should  be  made  of  all  the  glorious  perfections 
of  the  divine  character.  And  as  heaven  was  crea- 
ted to  serve  as  a  theatre  for  the  display  of  the  glo- 
ries of  divine  mercy,  love  and  grace,  so  hell  was 
created  for  the  display  of  divine  justice  and  wrath. 
IV.  This  world  was  created  for  Christ.  It  was 
created,  in  the  first  place,  for  the  display  of  his 
natural  perfections ;  for  the  display  of  creative 
wisdom  and  power  to  angelic  minds.  According- 
ly, we  are  told,  that,  when  he  laid  the  foundation 
of  the  earth,  these  sons  of  God  sung  his  praises 
together  and  shouted  for  joy.  It  was  created,  in 
the  second  place,  to  serve  as  a  stage  on  which  he 
might  display  to  all  intelligent  creatures  his  moral 
perfections,  and  especially   on   which    he    might 


62  ALL  THINGS 

display  the  glories  of  an  incarnate  God,  and  act  the 
wonders  of  the  great  scheme  of  redemption.  It 
was  also  created  to  be  a  province  of  his  dominions, 
the  place  where  his  mediatorial  kingdom  should  be 
set  up,  and  where  his  chosen  people  should  be  pre- 
pared by  his  grace  for  admission  into  his  kingdom 
above.  When  it  shall  have  served  for  all  these  pur- 
poses, when  Christ  shall  have  done  with  it,  the  end 
of  its  creation  will  be  accomplished,  and  then  the 
earth  will  of  course  be  destroyed.  Then  the  visi- 
ble heavens,  being  on  fire,  will  be  dissolved,  and 
the  elements  shall  melt  with  fervent  heat,  and 
earth  with  the  works  thereof  shall  be  burnt  up,  and 
its  destruction,  no  less  than  its  creation,  will  dis- 
play the  perfection  of  its  Creator. 

V.  The  human  race,  and  all  the  inferior  inhabi- 
tants of  the  world,  were  created  for  Christ.  They 
were  created,  in  the  first  place,  to  shew  his  ability 
to  form  different  kinds  and  orders  of  beings.  By 
forming  the  inferior  animals  he  displayed  his  pow- 
er to  create  material  beings,  while  his  manifold 
wisdom  appeared  in  the  various  qualities  bestowed 
on  them,  and  in  their  fitness  for  the  various  uses 
and  elements  for  which  they  were  designed.  In 
the  creation  of  man  he  farther  showed  his  power 
to  create  beings  who  were  both  material  and  spir- 
itual. The  union  of  a  material  body  with  a  spir- 
itual, immortal  soul,  is  a  work,  in  some  respects, 
more  wonderful  than  any  of  his  previous  works  of 
creation,  and  displays  in  a  new  and  striking  man- 
ner, that  power,  by  which  he  was  enabled  to  sub- 


FOR  CHRIST.  63 

due  all  things  to  himself.  To  form  such  a  being 
as  man  of  such  materials  as  the  dust  of  the  earth, 
and  to  endue  him  with  a  living  soul,  which  should 
bear  the  image  and  likeness  of  God,  must  have 
appeared  to  angels  impossible  ;  and  when  they 
saw  such  a  work  accomplished,  it  must  have  given 
them  new  and  enlarged  views  of  the  unlimited 
power  and  wisdom  of  its  Author. 

In  the  second  place,  the  inhabitants  of  this  world 
were  created  to  be  the  subjects  of  Christ.  It  was 
intended  that  he  should  have  a  kingdom  embrac- 
ing all  conceivable  kinds  or  orders  of  created  be- 
ings, from  the  highest  archangel  to  the  meanest 
insect,  that  he  might  have  an  opportunity  of  dis- 
playing his  perfections  in  governing  such  a  king- 
dom, in  dispensing  happiness  suited  to  the  capaci- 
ties of  the  individuals  of  every  kind,  in  adapting 
them  all  to  their  various  uses  and  relations,  and 
in  causing  all  the  parts  of  this  complicated  ma- 
chine to  work  together  for  the  accomplishment  of 
his  purposes,  and  in  making  them  all  the  objects 
of  his  providential  care. 

In  the  third  place,  the  human  race  was  created, 
that  Christ  might  display  his  infinite  condescension 
in  assuming  their  nature.  In  order  to  display  this 
condescension  in  the  most  clear  and  striking  man- 
ner, it  was  necessary  that  he  should  assume  the 
nature  of  the  lowest  class  of  rational  beings, — a 
nature  subject  to  many  evils  and  infirmities, — a 
nature,  in  which  he  might  become  visible,  and  act 
and  speak  in  a  visible  manner.     Had  he  taken  the 


61  AJ.L  THINGS 

nature  of  angels  into  union  with  his  own,  it  would 
have  been  a  less  wonderful  act  of  condescension, 
nor  could  the  act  have  been  made  equally  appar- 
ent ;  for  angels  are  spiritual  beings,  and  the  divine 
nature  of  Christ  is  spiritual,  and  the  union  of  two 
beings  purely  spiritual  could  not  be  made  to  ap- 
pear so  evidently,  as  the  union  of  a  spiritual  being 
with  our  nature  which  is  partly  material.  We  can 
conceive  of  God  manifest  in  the  flesh  much  more 
clearly,  than  of  God  manifest  in  an  angel.  We 
may  farther  observe,  that  a  part  of  the  designed 
display  of  Christ's  condescension  consisted  in  his 
becoming  subject  to  hunger,  thirst,  weariness  and 
pain,  and  in  his  dying,  in  the  nature  which  he  as- 
sumed. He  was  to  appear  in  the  likeness  of  frail, 
sinful  flesh.  But  angels  are  subject  to  none  of 
these  infirmities.  They  can  neither  hunger,  nor 
thirst,  nor  be  weary,  nor  die.  Christ  could  not, 
therefore,  appear  in  the  nature  of  a  sinful  angel  as 
he  could  in  the  likeness  of  sinful  flesh.  Hence,  in 
order  to  the  full  display  of  his  condescension,  it 
was  necessary  that  rational  beings  should  be  crea- 
ted inferior  to  angels,  or,  in  other  words,  such  be- 
ings as  those  which  compose  the  human  race. 

In  the  fourth  place,  the  human  race  was  created 
that  Christ  might  display  all  his  perfections  in  their 
redemption.  In  this  work  is  made  the  brightest 
and  most  wonderful  display  of  those  perfections 
which  men  or  angels  have  ever  seen.  The  glory 
of  God  appears  most  resplendant  and  full  orbed 
in  the  face  of  Jesus  Christ.     Power,  wisdom,  good- 


FOR  CHRIST.  65 

ness,  justice,  truth,  love,  mercy,  grace  and  faithful- 
ness, here  shine  with  united  lustre  in  full  brill- 
iancy,   nor   can  we  determine  which  appears  most 
glorious  or  lovely.     In  God's  other  works,    some 
drops  of  that  overflowing  fountain,  some  rays  from 
that  infinite  sun,  are  seen  ;  but  in  the  work  of  re- 
demption,   in  the  glorious  gospel  of  the  blessed 
God,    the  whole  Deity,    the  whole   fulness  of  the 
Godhead,   flows  out  in  one  boundless  tide  ;  a  tide, 
which  will  forever  fill  to  the  brim  every  holy  mind, 
and  in  which  all  holy  beings  will  bathe  with  raptur- 
ous delight  through  eternity.    Accordingly,  we  are 
told,   that  by  the  church  is  made  known  to  princi- 
palities in  heavenly  places,  the  manifold  wisdom  of 
God  ;  that   in  the  work  of  redemption  he  made 
known  the  riches  of  his  grace ;  that  at  the  last  day 
Christ   shall  be  glorified  in  his  saints,  and  admired 
in  all  them  that   believe.     Even  the  wicked,    who 
refuse  to  submit  to  Christ,    shall  be  made  unwil- 
lingly to  honor  him ;  that  the  Lord  hath  made  all 
things  for  himself,  yea,  even  the  wicked  for  the  day 
of  evil.     He  now  causes  their  wrath  to  praise  him, 
and  restrains  the  remainder.  At  the  judgment  day, 
they  will   all  be  compelled  to  bow  to   Jesus,  and 
confess  that  he  is  Lord ;  and  he  will  show  his  wrath 
and  make  his  power   known  in  their   everlasting 
destruction. 

REFLECTIONS. 

1 .  What   exalted  ideas  is  this  subject  suited  to 

give  us  of  the  dignity  and  glory  of  Christ.     The 
9 


i)6  ALL  THINGS 

assertion,  that  all  things  were  created  by  him,  is 
sufficient  to  prove  his  divinity ;  for  he,  who  built  all 
things,  must  be  God  But  when,  in  addition  to  this, 
we  are  assured  that  all  things  were  created  for 
him,  we  have  a  proof  of  his  divinity,  which  is,  if 
possible,  still  more  convincing ;  for,  supposing  for 
a  moment,  that  God  could  and  would  employ  a 
creature  to  perform  the  work  of  creation,  can  we 
suppose  that  he  would  permit  that  creature  to  cre- 
ate all  things  for  himself,  for  his  own  pleasure  or 
glory  ?  Surely  not.  God  has  said,  I  am  Jehovah, 
that  is  my  name,  and  my  glory  I  will  not  give  to  an- 
other. But  if  Christ  be  not  God,  all  the  divine  glo- 
ry is  given  to  another.  The  glory  of  creating  all 
things,  of  upholding  all  things,  of  governing  all 
things,  of  redeeming  and  judging  the  world,  is  all 
given  to  Christ.  Nay  more,  all  things  were  crea- 
ted on  purpose  that  the  glory  resulting  from  all 
might  be  given  to  Christ.  If  then  Christ  be  not  Je- 
hovah, Jehovah's  glory  is  all  given  to  another,  and 
nothing  remains  to  himself.  But  view  Christ  as 
God  manifest  in  the  flesh,  and  the  difficulty  vanishes. 
Then  in  honoring  the  Son,  we  honor  the  Father. 
Then  we  shall  understand  why  all  the  inhabitants 
of  heaven  are  represented  as  ascribing  joint  glories 
to  Him  that  sitteth  on  the  throne,  and  to  the  Lamb. 
By  Him  that  sitteth  on  the  throne,  is  meant  the  di- 
vine, and  by  the  Lamb  slain,  the  human  nature  of 
Christ.  Both  are  inseparably  united,  and  Christ's 
human  nature  is  the  temple  in  which  Jehovah  will 


FOR  CHRIST.  67 

dwell,  and  in  which  he  will  be  worshipped  by  saints 
and  angels  through  eternity. 

2.  From  this  subject  we  may  learn,  that,  if  we 
would  view  every  object  in  its  true  light,  and  right- 
ly estimate  its  nature  and  design,  we  must  consider 
it  with  reference  to  Christ  and  his  cross.  To  the 
cross  of  Christ  all  eternity  has  looked  forward: 
to  the  cross  of  Christ  all  eternity  will  look  back. 
The  cross  of  Christ  was,  if  I  may  so  express  it,  the 
first  object  which  existed  in  the  divine  mind  ;  and 
with  reference  to  this  great  object  all  other  objects 
were  created.  With  reference  to  the  same  object 
they  are  still  preserved.  With  reference  to  the  same 
object  every  event,  that  takes  place  in  heaven, 
earth  and  hell,  is  directed  and  overruled.  Surely, 
then,  this  object  ought  to  engage  our  undivided  at- 
tention. We  ought  to  regard  this  world  merely  as 
a  stage,  on  which  the  cross  of  Christ  was  to  be 
erected,  and  the  great  drama  of  the  crucifixion  act- 
ed. We  ought  to  regard  all  that  it  contains  as  on- 
ly the  scenes  and  draperies  necessary  for  its  exhib- 
ition. We  ought  to  regard  the  celestial  luminaries 
merely  as  lamps,  by  the  light  of  which  this  stupen- 
dous spectacle  may  be  beheld.  We  ought  to  view 
angels,  men  and  devils  as  subordinate  actors  on  the 
stage,  and  all  the  commotions  and  revolutions  of 
the  world  as  subservient  to  this  one  grand  design. 
Separate  any  part  of  this  creation,  or  any  event 
that  has  ever  taken  place,  from  its  relation  to 
Christ,  and  it  dwindles  into  insignificancy.  No 
sufficient  reason  can  be  assigned  for  its  existence, 


QH  ALL,  THINGS 

and  it  appears  to  have  been  formed  in  vain.  Hut. 
when  viewed  as  connected  with  him,  every  thing 
becomes  important ;  every  thing  then  appears  to 
be  a  part  of  one  grand,  systematic,  harmonious 
whole  ;  a  whole  worthy  of  Him  that  formed  it.  It 
was  such  a  view  of  things,  which  led  the  apostle  to 
exclaim,  God  forbid  that  I  should  glory,  save  in 
the  cross  of  our  Lord  Jesus  Christ.  My  friends,  if 
we  view  the  cross  of  Christ  in  the  same  light  in 
which  it  was  viewed  by  the  apostle,  we  shall  soon 
find  it  producing  similar  effects  upon  ourselves,  and 
shall  experience  the  emotions  and  adopt  the  lan- 
guage of  that  distinguished  saint. 

3.  From  this  subject,  my  Christian  friends,  you 
may  learn  what  reason  you  have  for  gratitude  and 
joy.  You,  as  well  as  all  other  objects  and  beings, 
were  created  for  Christ.  You  were  created  on 
purpose  to  promote  his  glory  and  execute  his  will. 
Nay  more,  you  were  created  on  purpose  to  be  his 
servants,  his  friends,  his  members ;  you  were  crea- 
ted that  he  might  redeem  you  by  his  blood,  sancti- 
fy you  by  his  grace,  dwell  in  you  by  his  spirit, 
form  in  you  his  image,  raise  you  to  heaven  by  his 
power,  and  shew  forth  the  unsearchable  riches  of 
his  glory  in  you,  as  vessels  of  mercy,  through  eter- 
nity. You  were  created  that,  at  the  last  day, 
Christ,  your  exalted  Redeemer  and  Lord  may  be 
glorified  in  you,  as  his  work,  and  admired,  as  he 
will  be,  in  all  them  that  believe.  You  were  crea- 
ted, that,  like  so  many  moons,  you  may  revolve 
around  Christ  the  Sun  of  Righteousness,  drink  in 


FOR  CHRIST.  69 

light,  and  love,  and  glory,  from  his  beams,  and  re- 
flect those  beams  to  the  admiring  eyes  of  fellow 
saints  and  angels  forever  and  ever.  Yes,  these  arc 
the  great  and  benevolent  purposes  for  which  you 
were  created  and  destined  ;  you  were  beloved  with 
an  everlasting  love  ;  and  with  loving  kindness  you 
were  drawn  to  Christ,  that  these  purposes  might 
be  fulfilled.  And  they  shall  be  all  fulfilled.  They 
are  the  purposes  of  him  with  whom  designs  and  ac- 
tions are  the  same ;  who  never  changes,  and  who 
will  not,  cannot,  be  disappointed.  O  then,  what  a 
gift  is  the  gift  of  existence,  endless  existence,  giv- 
en for  such  purposes  as  these !  What  reason  have 
you  to  rejoice  in  such  a  gift,  and  to  bless  the  free, 
great  and  glorious  Giver  !  Can  you  find  love  for 
any  thing  else  ?  Can  you  find  affections  for  any 
other  object  ?  Can  you  waste  admiration  on  any 
thing  besides  ?  If  you  were  thus  created  for  Christ, 
ought  not  all  your  powers  and  faculties  to  be  devo- 
ted to  him  ?  Ought  not  your  whole  soul  to  be  en- 
grossed and  swallowed  up  by  this  infinitely  worthy 
object  ?  Ought  you  not  always  to  remember  that 
you  are  not  your  own,  that  you  are  bought  with  a 
price,  that  you  are  bound  by  every  tie  to  glorify 
Christ  in  your  bodies  and  in  your  spirits  which  are 
his  ?  This  indeed  you  have  covenanted  and  vow- 
ed to  do.  Come  then,  with  willing  minds,  and 
hearts  broken  with  contrition,  bursting  with  admi- 
ration, and  glowing  with  love,  and  zeal,  and  renew 
your  covenant  engagements  afresh,  at  Christ's 
table.    Come  and  see  him,  by  whom  and  for  whom 


70  ALL,  THINGS,  &c. 

all  things  were  created,  dying  and  dead  for  you. 
See  his  flesh  freely  offered  as  your  food.  See  his 
blood  no  less  freely  presented  to  wash  away  your 
stains.  Hear  him,  who  is  Lord  and  heir  of  all 
things,  addressing  you  in  the  tenderest  expressions 
of  infinite,  consolatory  love,  saying,  Come,  my  sis- 
ter, my  spouse,  to  my  table  :  eat,  O  friends  ;  drink, 
yea,  drink  abundantly,  O  beloved.  Drink,  and  re- 
member your  sorrows  no  more.  Drink,  and  re- 
member the  man  of  sorrows,  who  sorrowed  and 
died  that  your  sorrows  might  cease.  Drink,  and 
remember  him,  who  is  now  preparing  a  mansion 
for  you  in  heaven ;  who  will  soon  come  again  and 
receive  you  to  himself,  and  drink  the  fruit  of  the 
vine  new  with  you  in  the  kingdom  of  my  Father 
forever.  And  while  you  remember  this  inestima- 
ble Friend,  and  listen  to  him  thus  addressing  you, 
reply,  Even  so,  Lord  Jesus,  come  quickly.  And 
until  he  shall  come,  exclaim  with  united  voices, 
Now  unto  him,  who  hath  loved,  and  created,  and 
redeemed  us,  and  washed  us  from  our  sins  in  his 
own  blood,  to  him  be  glory,  and  honor,  and  domin- 
ion, forever  and  ever. 


SERMON  IV. 

THE  WAY  WHICH  WICKED  MEN  HAVE  TRODDEN, 
JOB,   XXII.  15,  16,  17. 

HAST  THOU  MARKED  THE  OLD  WAY,  WHICH  WICKED  MEN  HAVE  TROD- 
DEN? WHICH  WERE  CUT  DOWN  OUT  OF  TIME,  WHOSE  FOUNDATION 
WAS  OVERTHROWN  WITH  A  FLOOD  :  WHICH  SAID  UNTO  GOD,  DEPART 
FROM    US  J      AND    WHAT    CAN    THE     ALMIGHTY    DO    FOR    THEM  ? 

M^ide,  says  our  Divine  Teacher,  is  the  gate,  and 
broad  is  the  way,  which  leadeth  to  destruction ; 
and  many  there  be  who  go  in  thereat.  Of  this 
broad  way  Eliphaz  here  speaks.  Inferring  from 
the  unprecedented  afflictions  of  Job,  that  he  must 
be  a  wicked  man,  he  asks  him  whether  he  had  du- 
ly considered  the  old  way  which  had  been  trodden 
by  other  wicked  men  of  former  ages,  who  were 
cut  down  out  of  time,  whose  foundation  was  over- 
thrown with  a  flood. 

My  hearers,  this  is  an  important  question,  a  ques- 
tion which  may  be  very  properly  addressed  to  all, 
and  from  which  the  most  salutary  consequences 
may  result.  If  any  of  you  have  not  suitably  con- 
sidered the  way  which  wicked  men  have  trodden, 
you  may  even  now  be  ignorantly  pursuing  it ;  nor 
can  any  be  sure,  that  he  has  forsaken  this  way,  un- 
less he  knows  what  it  is.  Permit  me  then  to  ad- 
dress this  question  to  you, — Have  you  marked, 
have  you  duly  considered  the  way  of  wicked  men, 
and  the  end  to  which  it  leads  ?     If  you  have  not, 


12  THE  OLD  WAY 

let  me  request  your  attention  while  I  endeavor,  by 
the  light  of  revelation,  to  trace  this  way,  to  show  in 
what  it  consists,  and  what  is  its  termination. 

I.  Let  us  consider  the  way  itself.  In  tracing  it, 
it  will  be  proper  to  begin  at  its  commencement. 
It  was,  you  will  observe,  even  in  the  time  of  Eli- 
phaz,  an  old  way,  a  way  which  had  long  been  trod- 
den. Indeed,  it  is  almost  as  old  as  the  human 
race,  or  as  the  world  which  they  inhabit ;  for  it 
was  formed  in  the  days  of  our  first  parents,  at  the 
time  when  they  ate  of  the  forbidden  fruit.  Then 
the  wide  gate,  which  leads  into  the  broad  way,  was 
opened  ;  and,  alas,  it  has  never  since  been  closed. 
By  carefully  attending  to  the  conduct  of  those, 
who  first  formed  the  way,  and  first  walked  in  it,  we 
may  learn  in  what  it  consists.  It  is  thus  described 
by  the  inspired  historian  :  "  And  when  the  woman 
saw  that  the  tree  was  good  for  food ;  and  that  it 
was  pleasant  to  the  eyes,  and  a  tree  to  be  desired 
to  make  one  wise ;  she  took  of  the  fruit  thereof, 
and  did  eat,  and  gave  also  unto  her  husband  with 
her,  and  he  did  eat." 


In  this  account  of  the  conduct  of  the  first  sin- 
ner we  see,  in  the  first  place,  selfishness,  or  a  pref- 
erence of  herself  to  God  ;  for  had  she  loved  him 
supremely,  she  would  have  chosen  to  obey  his 
commands,  rather  than  to  gratify  herself.  This 
must  ever  be  the  first  sin  ;  for  so  long  as  any  crea- 
ture prefers  God  to  himself,  he  will  choose  to 
please  God  rather  than  to  gratify  himself;  of 
course,  he  will  avoid  every  sin,  and  no  temptation 


OF  THE  WICKED.  73 

will  induce  him  to  offend  his  Maker,  while  he  loves 
him  with  all  his  heart.  But  so  soon  as  any  crea- 
ture begins  to  prefer  himself  to  God,  he  will 
choose  to  gratify  himself,  rather  than  please  his 
Maker ;  and  will,  of  course,  commit  any  sin,  which 
promises  him  self  gratification  or  self  aggrandize- 
ment. 

The  second  thing  to  be  noticed  in  the  conduct 
of  the  first  sinner,  is  pride.  She  saw  that  it  was  a 
tree  to  be  desired  to  make  one  wise ;  that  is,  she 
fancied,  as  the  tempter  had  asserted,  that  it  would 
cause  her  to  become  as  a  god,  knowing  good  and 
evil.  Now  this  wish  was  the  effect  of  pride  ;  and 
it  was  accompanied  by  the  inseparable  attendant  of 
pride,  discontent — discontent  with  the  situation  in 
which  God  had  placed  her.  This  sin  is  the  natur- 
al consequence  of  selfishness ;  for  as  soon  as  we 
begin  to  prefer  ourselves  to  God,  we  shall  wish  to 
put  ourselves  in  the  place  of  God,  and  to  rise 
above  the  sphere  of  action  which  he  has  assigned 
us,  and  to  grasp  at  those  things  which  he  has  not 
thought  proper  to  bestow. 

The  third  thing  in  her  conduct,  the  third  step  in 
the  way  of  sin,  was  sensuality,  or  a  disposition  to 
be  governed  and  guided  by  her  senses,  and  to  seek 
their  gratification  in  an  unlawful  manner.  She  saw 
that  the  fruit  of  the  tree  was  good  for  food,  and 
pleasant  to  the  eyes.  Here  was  something  to  grat- 
ify two  of  the  senses,  those  of  tasting  and  seeing ; 
and  this  gratification,   though  forbidden,   she  was 

determined  to  enjoy.     The  influence  of  sin,  which 
10 


74  THE  OLD  WAY 

had  hitherto  existed  only  in  the  passions  of  the 
mind,  began  to  extend  itself  to  the  appetites  of  the 
body,  and  by  this  influence  they  were  inflamed  to 
such  a  degree,  that  they  prompted  her  to  disregard 
the  dictates  of  reason  and  conscience,  and  the 
commands  of  God. 

The  next  step  in  the  fatal  way,  was  unbelief;  a 
distrust  of  God's  word,  and  a  consequent  belief  of 
the  tempter's  suggestions.  God  had  said,  In  the 
day  thou  eatest,  thou  shalt  surely  die.  This  threat- 
ening she  now  disbelieved.  The  tempter  said,  God 
doth  know  that  ye  shall  not  surely  die ;  but  in  the 
day  that  ye  eat  of  it,  your  eyes  shall  be  opened, 
and  ye  shall  be  as  gods,  knowing  good  and  evil. 
This  falsehood  she  did  believe.  This  disbelief  of 
God's  word,  and  belief  of  satan's  suggestions,  were 
the  natural  consequence  of  sins  already  mentioned ; 
for  when  the  passions  and  appetites  are  inflamed 
by  the  influence  of  sin,  they  immediately  blind  the 
understanding  in  such  a  manner,  that  it  can  no  lon- 
ger discover  the  evidence  which  attends  divine 
truth,  nor  the  force  of  those  arguments  and  mo- 
tives, which  should  induce  us  to  obey  it.  Every 
thing  which  is  urged  against  a  compliance  with  our 
sinful  inclinations  then  appears  weak  and  ground- 
less ;  while  those  sophistical  reasonings,  which  fa- 
vor their  gratification,  seem  powerful  and  conclu- 
sive. In  this  state,  therefore,  the  mind  is  com- 
pletely prepared  to  disbelieve  the  God  of  truth, 
whose  word  opposes  and  forbids  its  sinful  inclina- 
tions, and  to  believe  the  father  of  lies,  who  urges 


OF  THE  WICKED.  75 

us  to  gratify  them.  And  this,  in  fact,  is  the  source 
of  all  the  unbelief  which  prevails  in  the  world ;  for 
the  evidence  attending  God's  word,  is  so  convin- 
cing, that  men  never  would,  never  could  disbe- 
lieve, did  they  not  first  wish  to  disbelieve  it. — But, 
to  proceed,  God's  threatenings  being  thus  disbeliev- 
ed, and  the  lies  of  the  tempter  embraced  as  truth, 
every  barrier,  which  opposed  her  progress,  was  re- 
moved ;  and  the  sinful  propensities,  that  have  been 
mentioned,  broke  out  into  open,  actual  disobedi- 
ence. She  took  of  the  fruit  of  the  tree  and  did 
eat.  Thus  she  made  a  full  entrance  into  that  way, 
which  wicked  men  have  ever  since  trodden.  The 
first  step  was  selfishness ;  the  second,  pride  ;  the 
third,  sensuality;  the  fourth,  unbelief;  and  the 
last,  actual,  open,  wilful  disobedience.  To  the 
same  result  every  one  will  come,  who  begins  to 
tread  in  her  steps.  Selfishness,  pride,  and  sensu- 
ality, will  lead  them  in  pursuit  of  forbidden  objects 
up  to  the  gate  which  opposes  their  progress  in  the 
broad  way  ;  a  gate,  which  is  secured  by  God's  aw- 
ful threatenings.  Unbelief,  by  disregarding  these 
threatenings,  will  draw  back  the  bolts,  and  then 
actual  disobedience  will  burst  open  the  gate,  and 
hurry  them  onward,  without  restraint,  in  the  broad 
way.  And  as  the  first  sinner  was  unwilling  to  walk 
in  this  way  alone,  and  became  a  tempter,  by  pre- 
senting the  fatal  fruit  to  her  husband,  and  persua- 
ding him  to  eat ;  so  all,  who  have  since  walked  in 
it,  have  wished  for  companions,  and  enticed  their 
relatives,  friends,  and  acquaintances  to  follow  them. 


76  THE  OLD  WAY 

But  without  insisting  on  this,  let  us  trace  the  far- 
ther progress  of  the  first  sinners  in  their  fatal  ca- 
reer. Though  they  had  disbelieved  God's  threat- 
enings,  they  soon  found,  as,  sooner  or  later,  all  sin- 
ners will  find,  that  their  unbelief  did  not  render 
them  false,  or  prevent  their  fulfilment.  Before  the 
close  of  the  day,  which  they  had  stained  by  their 
disobedience,  their  offended  Maker  came  to  call 
them  to  an  account ;  and  from  their  conduct  on 
that  occasion,  we  may  obtain  a  further  acquaint- 
ance with  the  way  in  which  sinners  walk. 

They  exhibited  sullen  hardness  of  heart,  impeni- 
tence, and  despair  of  forgiveness.  They  express- 
ed no  sorrow,  or  penitence,  nothing  like  broken- 
ness  of  heart.  They  made  no  confession  of  sin  ; 
they  uttered  no  cries  for  mercy ;  they  expressed 
no  wish  to  be  restored  to  the  favor  of  their  offend- 
ed Judge. 

They  displayed  a  self-justifying  temper.  Adam 
attempted  to  throw  the  blame  upon  his  wife  ;  and 
she,  in  turn,  endeavored  to  transfer  it  to  the  ser- 
pent. 

They  showed  a  disposition  to  reflect  upon  God, 
as  the  cause  of  their  disobedience.  The  woman, 
whom  thou  gavest  to  be  with  me,  she  gave  me  of 
the  fruit  of  the  tree,  and  I  did  eat. 

In  a  manner  precisely  similar  have  sinners  ever 
since  conducted.  They  will  not  confess  their  sins ; 
they  will  not  repent  of  them ;  they  will  not  cry  for 
mercy  ;  they  will  not  seek  the  favor  of  their  offend- 
ed God.    On  the  contrary,  they  excuse  and  justify 


OP  THE  WICKED.  77 

themselves,  and  indirectly  cast  the  blame  of  their 
sinful  conduct  upon  Jehovah,  by  saying,  the  pas- 
sions, appetites,  and  inclinations,  which  thou  gav- 
est  us,  have  led  us  to  act  as  we  have  done.  This 
hard,  impenitent,  self-justifying  temper,  taken  in 
connection  with  those  things  which  were  previously 
mentioned,  constitute  the  old  way,  which  wicked 
men  have  trodden.  Of  this  we  shall  be  convinced 
by  examining  the  temper  and  conduct  of  succes- 
sive generations  of  sinners ;  and  making  proper 
allowance  for  the  different  circumstances  in  which 
they  were  placed.  Such,  for  instance,  was  the 
way  trodden  by  that  generation  of  mankind,  which 
was  destroyed  by  the  flood.  I  mention  this  gener- 
ation, partly,  because  there  is  an  evident  allusion 
to  it,  in  our  text;  partly,  because  their  situation 
resembled  our  own  more  nearly  than  did  the  sit- 
uation of  our  first  parents  ;  and,  partly,  because  we 
have  in  the  writings  of  Moses,  and  in  the  discourses 
of  our  Saviour,  a  more  particular  account  of  their 
temper  and  conduct,  than  is  given  of  any  other 
generation  in*  those  early  ages  of  the  world.  Now 
from  this  account  we  find,  that  they  were  guilty  of 
the  same  sins,  that  they  walked  in  the  same  path, 
which  has  already  been  described. 

In  the  first  place,  they  were  guilty  of  selfishness 

and  pride.  Their  sinful  passions  they  displayed  in 
their  disregard  of  the  rights  of  their  neighbors,  in 
their  contests  for  superiority ;  in  consequence  of 
which  the  earth  was  filled  with  violence,  as,  we 
have  abundant  reason  to  believe,  it  would  now  be. 


78  THE  OLD  WAY 

did  not  human  laws  restrain,  in  some  degree,  the 
passions  of  men. 

In  the  second  place,  the  persons  who  composed 
this  generation,  were  sensual  and  earthly  minded, 
governed  by  appetites  and  passions  rather  than  by 
reason,  conscience  and  the  law  of  God.  This  ap- 
pears from  the  account  given  us  of  their  alliances 
and  connections,  in  forming  which  they  seem  to 
have  regarded  nothing  but  external  appearances, 
choosing  for  their  partners  in  life  the  irreligious, 
immoral,  and  profane.  That  this  was  a  distin- 
guishing trait  in  their  character,  as  well  as  that  of 
the  Sodomites,  who  lived  some  ages  after  them, 
appears  from  the  account  given  of  their  conduct 
by  our  Saviour.  As  it  was  in  the  days  of  Noah, 
says  he,  so  shall  it  be  in  the  day  when  the  Son  of 
Man  is  revealed.  They  ate,  they  drank,  they 
bought,  they  sold,  they  planted,  they  builded,  they 
married  and  were  given  in  marriage,  and  knew,  or 
considered  not,  till  Noah  entered  into  the  ark,  and 
the  flood  came  and  destroyed  them  all.  This,  my 
hearers,  is  a  most  accurate  description  of  worldly 
minded,  wicked  men;  of  men  completely  under 
the  control  of  their  appetites  and  passions,  and  re- 
gardless of  every  thing  but  the  present  life,  with 
its  transitory  objects  and  pursuits.  From  this  ac- 
count it  also  appears,  that  they  were  guilty  of  un- 
belief, impenitence,  hardness  of  heart;  and  a  con- 
sequent neglect  of  the  day  and  means  of  grace, 
and  the  offers  of  salvation.  To  this  unbelief  and 
hardness  of  heart  alone  can  it  be  ascribed,  that 


OF  THE  WICKED.  79 

they  did  not  know,  or  as  the  word  signifies,  did 
not   consider,   till  the  flood  came   and  destroyed 
them ;  for  they  were  most  clearly,  and  for  a  long 
time,  warned  of  its  approach.     God  allowed  them 
a  reprieve  of  one  hundred  and  twenty  years,  dur- 
ing which  Noah,  as  a  preacher  of  righteousness, 
reproved  them  for  their  sin,  and  warned  them  of 
the  approaching  deluge,  and  pointed  out  the  only 
possible  way  of  escape.     In  addition  to  their  neg- 
lect of  his  warnings,  they  resisted  the  strivings, 
the  influences  of  the  divine  Spirit;  for  we  are  told, 
that  Christ,  by  his  Spirit,  went  and  preached  to 
them,  and  that  God  said  respecting  them,  My  Spir- 
it shall  not  always  strive  with  man  ;  nevertheless 
his  days  shall  be  a  hundred  and  twenty  years — thus 
plainly  intimating,  that,  during  that  time,  his  Spirit 
should  continue  to  strive  with  them.     And  to  what 
cause  is  it  to  be  ascribed,  that,  though  thus  favor- 
ed, thus  warned,  they  did  not  consider,  till  it  was 
too   late  ?     To   their   unbelief    and    hardness  of 
heart — the  two  great  causes,   to  which  it  is  still 
owing,  that,  notwithstanding  the  preaching  of  the 
gospel,  the  offers  of  salvation,  and  the  strivings  of 
God's    Spirit,   men   will    not  consider  their  latter 
end,  nor  fly  to  the   Saviour  for  refuge   from  the 
wrath   to   come.     This   account   of  the    way,    in 
which  antediluvian  sinners  walked,  is  the  more  de- 
serving our  attention,  because  our  Saviour  informs 
us,   that  in  the  same  way  sinners  will  be  found 
walking,  when  he  comes  to  judge  the  world.     Now 
if  sinners  trod  this  way  four  thousand  years  ago ; 


80  THE  OLD  WAY 

and  if  they  will  be  still  found  pursuing  it  at  the 
end  of  time ;  we  may  fairly  infer,  that  they  have 
walked  in  it  ever  since  the  days  of  Noah,  and  that 
they  are  following  it  at  the  present  day ;  an  infer- 
ence, which  is  abundantly  verified  by  the  history 
of  the  Jews,  and  their  heathen  neighbors,  by  the 
writings  of  the  prophets,  by  the  preaching  of 
Christ  and  his  apostles,  and  by  the  present  charac- 
ter and  conduct  of  sinners. 

There  is,  however,  a  way,  which  many  wicked 
men  have  trodden,  that  appears  to  differ  very  wide- 
ly from  this,  though  it  is  in  reality  the  same — a 
modification  of  it  produced  by  the  influence  of  a 
religious  education,  or  of  an  awakened  conscience 
operating  upon  a  selfish,  sinful  heart.  This  way 
it  is  necessary  to  describe  particularly,  lest  those 
who  are  following  it  should  be  deceived,  and  fancy 
that  they  are  walking,  not  in  the  old  way  which 
wicked  men  have  trodden,  but  in  the  narrow  path 
of  life.  To  understand  in  what  the  way  of  which 
I  am  speaking  consists,  it  should  be  recollected, 
that,  immediately  after  the  fall  of  man,  God  was 
pleased  to  reveal  a  way,  in  which  sinners  might  be 
reconciled,  return  to  him,  escape  the  punishment 
which  they  deserve,  and  regain  his  forfeited  favor. 
This  way  consists  in  repentance  towards  God,  and 
faith  in  a  Mediator  of  God's  providing,  and  reli- 
ance upon  an  atonement  for  sin  made  by  that  Me- 
diator. This  way  of  salvation  was  at  first  revealed 
to  mankind  in  an  imperfect  manner,  under  a  veil 
of  types   and   shadows.     The  atonement,   which 


OF  THE  WICKED.  81 

Christ,  the  Lamb  of  God,  intended  to  make  in  the 
fulness  of  time,  was  typically  represented  by  the 
sacrifice  of  a  lamb  without  spot  or  blemish.     His 
human  nature,  in  which,  as  in  a  temple,  dwelt  all 
the  fulness  of  the  Godhead  bodily,  was  represented 
by  a  tabernacle,   and  afterwards  by  a  temple,   in 
which  God  manifested  his  presence  in  a  sensible 
manner,   and  in  which  his  worshippers  might  ap- 
proach, while  the  mediatorial  or  priestly  office  of 
Christ  was  shadowed  forth  in  the  appointment  of 
an  order  of  men,  who  acted  as  mediators  between 
God  and  man,  presenting  the  sacrifices  of  men  to 
God,   and  pronouncing  the  blessing  of  God  upon 
men.     Now  that  modification  of  the  way  trodden 
by  wicked  men,  which  we  are  at  present  consider- 
ing,   consists  in  rejecting  the  Mediator,   and  the 
atonement  which  God  has  provided,  and  substitu- 
ting something  else  in  their  place.   In  other  words, 
it   consists  in  presumptuously  attempting  to  ap- 
proach God  in  a  way  of  our  own  devising,  instead 
of  that  way  which  he  has  provided.     The   first 
wicked  man,  who  walked  in  this  way,  was  Cain. 
While  his  righteous  brother,    Abel,    agreeably  to 
God's  appointment,   offered  a  lamb  in  sacrifice,  as 
an  atonement  for  his  sin,   Cain  presented  nothing 
but  a  gift  of  the  fruits  of  the  earth,  disbelieving  the 
great  truth,  that,  without  the  shedding  of  blood, 
there  is  no  remission  of  sin  ;  and  showing,  that  he 
did  not  regard  himself  as  a  sinner,  who  needed  an 
atonement.     The  consequence  was  such  as  might 
have  been  expected.     The  sacrifice  of  Abel,  offer- 
11 


82  THE  OLD  WAY 

ed  in  faith  and  in  obedience  to  the  requisitions  of 
God,  was  accepted  ;  while  the  offering  of  the  self- 
righteous  Cain  was  rejected — a  circumstance, 
which  led  him  to  murmur  against  God,  to  envy, 
hate,  and,  at  length,  murder  his  brother.  In  the 
way  thus  marked  out  and  trodden  by  Cain,  we  find 
the  wicked  Jews  in  all  ages  of  their  history  exceed- 
ingly prone  to  walk.  Neglecting  the  temple  where  - 
God  dwelt,  and  the  priests  or  mediators  whom  he 
had  appointed,  they  erected  high  places  and  plant- 
ed groves,  in  which  they  pretended  to  worship  Je- 
hovah, though  in  a  way  directly  contrary  to  his 
commands ;  and,  like  Cain,  they  hated  and  perse- 
cuted those,  who  approached  God  in  his  own  ap- 
pointed way,  and  endeavored  to  convince  them  of 
the  folly  and  sinfulness  of  their  conduct.  In  the 
same  way  their  descendants' were  found  walking  in 
our  Saviour's  time.  Instead  of  embracing  him  as 
the  only  Saviour,  approaching  God  through  him  as 
the  Mediator,  and  relying  on  his  atonement  and  in- 
tercession for  acceptance,  they  depended  on  their 
own  works,  their  religious  ceremonies,  their  alms, 
fastings,  prayers  and  moral  duties.  Being  ignorant 
of  God's  righteousness,  they  went  about  to  estab- 
lish their  own,  and  refused  to  submit  to  the  righ- 
teousness of  God.  And  because  our  Saviour  and 
his  apostles  assured  them,  that,  in  this  way,  they 
could  never  be  justified  or  saved,  they  hated,  per- 
secuted, and  put  them  to  death.  Soon  after  the 
death  of  the  apostles,  the  Christian  church  began 
to  apostatize  from  the  faith,  to  forsake  the  way  of 


OP  THE  WICKED.  83 

life,  and  to  walk  in  the  way  we  are  describing. 
They  lost  the  power  of  Godliness,  but  multiplied 
its  forms,  and  substituted  ceremonies,  as  a  ground 
of  dependence  for  salvation.  Hence  the  Christian 
church  gradually  degenerated  into  the  Church  of 
Rome.  Neglecting  Jesus  Christ,  the  one  Mediator 
between  God  and  man,  they  prayed  to  angels,  to 
the  virgin  Mary,  and  to  departed  saints,  as  media- 
tors ;  and,  instead  of  relying  on  his  merits  and 
atonement,  they  substituted  in  their  room  penan- 
ces, bodily  austerities,  superstitious  observances, 
and  the  endowment  of  churches  and  monasteries, 
by  which  they  vainly  hoped  to  atone  for  their  sin, 
and  obtain  the  favor  of  God.  In  a  way,  which  is 
essentially  the  same,  many  walk  at  the  present  day. 
They  depend  for  salvation  on  their  religious  servi- 
ces, their  moral  duties,  their  liberality  to  the  poor, 
their  orthodox  sentiments,  or  on  a  profession  of  re- 
ligion ;  while  they  neglect  the  atonement  and  in- 
tercession of  Christ,  the  only  sure  foundation,  the 
only  way  of  access  to  the  Father,  and,  like  their 
predecessors,  hate,  though  they  cannot  persecute, 
those,  who  warn  them  that  their  way  is  false,  and 
their  confidence  vain. 

From  what  has  been  said,  it  appears,  that  this 
way,  though  apparently  different  from  that  in  which 
openly  wicked  men  walk,  is  essentially  the  same ; 
and  that  it  conducts,  of  course,  to  the  same  end. 
Its  principal  characteristics  are  self-righteousness 
and  pride,  flowing  from  ignorance  of  God  and  of 
ourselves,  attended  by  a  disbelief  of  the  gospel, 


84  THE  OLD  WAY 

impenitence,  and  a  substitution  of  something  else 
in  the  place  of  Christ,  as  a  ground  of  dependance. 
Wicked  men,  then,  may  be  ranked  in  two  classes ; 
the  one  having  no  religion,  the  other,  a  false  relig- 
ion. The  first  follow  the  tempter  in  his  own  prop- 
er shape,  as  an  angel  of  darkness  ;  the  second  are 
deceived,  and  led  to  him  in  the  garb  of  an  angel 
of  light.  The  first  walk  openly  in  the  broad  road 
to  destruction,  without  fear  or  remorse  ;  the  sec- 
ond follow  the  same  road,  but  are  so  blinded  by  ig- 
norance and  unbelief,  that  they  mistake  it  for  the 
path  of  life. 

Having  thus  marked  the  old  way  which  wicked 
men  have  trodden,  let  us  consider, 

II.  Its  termination.  Our  Saviour  informs  us, 
that  it  leads  to  destruction.  That  it  does  so,  we 
might  infer  from  what  has  taken  place  in  this 
world.  It  led  our  first  parents  out  of  paradise,  out 
of  a  state  of  holiness  and  happiness  into  a  state  of 
sin  and  misery  ;  out  of  the  clear  light  of  the  knowl- 
edge and  favor  of  God  into  a  land  of  darkness  and 
the  shadow  of  death.  It  led  Cain  into  the  guilt  of 
murder,  the  murder  of  a  brother,  and  banished  him 
from  the  presence  of  God,  and  constrained  him  to 
cry,  My  punishment  is  greater  than  I  can  bear ! 
For  walking  in  this  way  the  antediluvian  sinners 
were  cut  down  out  of  time,  prematurely,  being 
overwhelmed  by  a  flood  ;  the  men  of  Sodom  were 
destroyed  by  a  fiery  storm  from  heaven ;  the  Jews 
were  scourged  by  a  long  series  of  calamities,  ter- 
minating with  their   complete  destruction  by  the 


OF  THE  WICKED.  85 

Romans.  What  calamities  have  since  befallen  the 
Romish  church,  and  successive  generations  of  sin- 
ners, I  need  not  inform  you.  But  if  we  would  see 
the  final  termination  of  this  old  way,  we  must  go 
into  the  sanctuary  of  God,  and  look  through  the 
glass  of  revelation  into  eternity.  There  we  shall 
see  that  this  way  leads  directly  down  to  the  gates 
of  hell.  We  are  there  taught,  that  the  souls  of 
those,  who  were  destroyed  by  the  flood,  are  now 
spirits  in  prison,  the  prison  of  God's  wrath ;  and 
may,  therefore,  fairly  infer,  that  the  souls  of  other 
wicked  men,  who  have  since  been  cut  down  out  of 
time,  are  in  the  same  situation.  We  are  there  told, 
that  there  is  no  peace  to  the  wicked ;  that  destruc- 
tion and  misery  are  in  their  paths  ;  that  they  are 
driven  away  in  their  wickedness  ;  that  they  shall 
go  away  into  everlasting  punishment.  In  a  word, 
all  the  inspired  writers  cry  with  one  voice,  Woe 
unto  the  wicked  !  it  shall  be  ill  with  him  ;  for  the 
reward  of  his  hands  shall  be  given  him.  Indeed, 
it  is  evident  from  the  very  nature  of  things,  that 
these  declarations  must  be  true ;  that  such  a  way 
as  we  have  described  can  lead  to  nothing  but  end- 
less misery. 

APPLICATION. 

Having  endeavored  to  trace  the  old  way  which 
wicked  men  have  trodden,  to  show  in  what  it  con- 
sists, and  what  is  its  termination ;  permit  me,  in 
applying  the  subject,  to  inquire, 

1 .  Whether  some  of  you  are  not  walking  in  this 


136  THE  OLD  WAY 

way  ?  Are  none  of  you  guilty  of  selfishness  in  pre- 
ferring your  own  gratification  to  the  glory  of  God 
and  the  happiness  of  your  fellow  creatures  ?  Are 
none  of  you  influenced  by  pride  and  discontent  to 
murmur  at  the  situation  in  which  God  has  placed 
you,  and  to  attempt  to  rise  above  it,  by  recurring 
to  means  which  he  has  forbidden  ?  Are  none  of 
you  controlled  by  your  sinful  appetites,  and  pas- 
sions, and  inclinations,  rather  than  by  reason,  con- 
science, and  the  fear  of  God  ?  Have  these  evil 
counsellors  led  none  of  you  to  desire,  and  to  eat 
forbidden  fruit ;  to  gratify  them  in  a  way,  or  to  a 
degree,  which  the  law  of  God  forbids  ?  Do  none 
of  you  disbelieve  God's  solemn  declarations,  that 
the  soul  who  sinneth  shall  die  ;  that  the  wicked 
shall  be  turned  into  hell,  with  all  who  forget  him  ? 
Are  none  of  you  worldly  minded,  living  a  careless, 
irreligious  life  ;  acting  as  if  your  sole  business  was 
to  obtain  and  enjoy  what  it  affords  ?  Are  none  of 
you  excusing  and  justifying  your  conduct  at  your 
Creator's  expense,  saying,  in  your  hearts,  the  appe- 
tites, passions,  and  inclinations,  which  thou  gavest 
me,  cause  me  to  conduct  as  I  do  ?  If  you  avoid 
open  sins,  are  none  of  you  neglecting  repentance 
towards  God,  and  faith  in  our  Lord  Jesus  Christ ; 
substituting  your  own  works  or  merits  in  the  place 
of  his  atonement ;  trusting  to  your  own  prayers 
rather  than  to  his  intercession,  and  thus,  like  the 
Jews,  going  about  to  establish  your  own  righteous- 
ness ?  These  things,  you  will  recollect,  constitute 
the  old  way,  which  wicked  men  in  all  ages  have 


OP  THE  WICKED.  87 

trodden ;  and  if  they  are  to  be  found  in  your  tem- 
per and  conduct,  then  you  are  walking  in  that  way. 
If  you  feel  unable  to  determine  with  certainty 
what  path  you  are  pursuing,  permit  me  to  mention 
three  things,  which  may  assist  you  in  determining 
where  you  are.  In  the  first  place,  remember  there 
are  but  two  ways  mentioned  in  scripture,  in  one  or 
the  other  of  which  every  man  is  walking.  One  is 
that  which  has  now  been  described,  the  old  and 
broad  way  which  wicked  men  have  trodden,  and 
which  leads  to  destruction ;  the  other  is  the  nar- 
row, good  old  way,  marked  out  by  the  Son  of  God. 
in  which  patriarchs,  prophets,  apostles  and  mar- 
tyrs have  walked,  and  which  leads  to  life.  Now 
since  there  are  only  these  two  ways,  it  is  evident, 
that  all  who  are  not  walking  in  the  latter  are  pursu- 
ing the  former.  Inquire  then  whether  you  are  in 
the  latter,  the  narrow  path.  It  is  totally,  and  in 
every  respect,  unlike  the  former.  Those  who 
walk  in  it  are  supremely  influenced,  not  by  selfish- 
ness, but  by  that  love  which  seeketh  not  her  own : 
not  by  pride,  but  by  humility ;  not  by  discontent, 
but  by  constant  acquiescence  in  the  will  of  God. 
Instead  of  indulging  and  seeking  to  gratify  their 
appetites  and  passions,  they  deny,  mortify,  crucify 
them ;  instead  of  disbelieving  God's  threatenings, 
they  believe  them,  as  well  as  his  promises ;  they 
are  heavenly  and  not  earthly  minded ;  they  con- 
demn, instead  of  justifying  themselves  ;  they  rely 
for  acceptance  and  salvation,  not  on  any  work  or 
merits  of  their  own,  but  on    the  atonement  and 


88  THE  OLD  WAY 

intercession  of  Christ  alone  ;  and  in  dependance  on 
his  grace  live  a  life  of  selfdenial,  watchfulness  and 
prayer,  endeavoring  to  walk  even  as  he  walked.  If 
this,  my  hearers,  is  not  your  character  ;  if  you  are 
not  walking  in  this  path  ;  then  you  are  most  cer- 
tainly in  the  old  way  which  wicked  men  have  trod- 
den ;  for  there  is  no  middle  path.  He  that  is  not 
with  Christ  is  against  him. 

Again — remember  that  in  the  way  of  the  wicked, 
all  men  naturally  walk.  This  the  scriptures  abun- 
dantly assert.  Says  the  prophet,  All  we,  like  sheep, 
have  gone  astray;  we  have  turned  every  one  to  his 
own  way.  And  again,  The  Lord  looked  down  from 
heaven  upon  the  children  of  men,  and,  behold, 
they  are  all  gone  out  of  the  way.  Since  then  all 
are  naturally  out  of  the  way  of  life,  and  in  the 
broad  road  to  death  ;  it  is  evident,  that,  if  you  have 
never  forsaken  this  road,  if  a  great  change  has  not 
taken  place  in  your  feelings,  views,  character  and 
conduct,  you  are  in  the  broad  road  still.  I  do  not 
say  that  it  is  necessary  to  know  precisely  the  time 
and  the  manner,  in  which  this  change,  this  passing 
from  one  road  to  the  other,  took  place.  But  I  say 
it  is  absolutely  necessary,  that  it  should  take  place. 
And  if  you  have  never  been  convinced  that  you 
are  in  the  broad  road,  convinced  that  it  is  a  sinful 
and  dangerous  road,  then  you  have  not  forsaken  it. 
Says  our  Saviour,  Strive  to  enter  in  at  the  straight 
gate  ;  for  many,  I  say  unto  you,  shall  seek  to  en- 
ter in,  and  shall  not  be  able.  Now  is  it  possible 
that  a  man  should  strive  to  enter  in  at  the  straight 


OP  THE  WICKED.  89 

gate,  and  still  know  nothing  of  it  ?  Yet,  if  you 
have  not  striven  to  enter  it,  you  are  yet  in  your 
sins. 

Once  more — we  are  taught,  that  the  old  way 
trodden  by  wicked  men,  is  the  way  of  the  world, 
and  a  crowded  way.  Many  there  be,  says  Christ, 
who  go  in  thereat.  Says  the  apostle  to  the  Ephe- 
sians,  In  time  past  ye  walked  according  to  the 
course  of  this  world,  according  to  the  prince  of  the 
power  of  the  air,  the  spirit  that  now  worketh  in  the 
children  of  disobedience  ;  among  whom  we  all 
had  our  conversation,  and  were  by  nature  the  chil- 
dren of  wrath,  even  as  others.  The  narrow  path, 
on  the  contrary,  is  trodden  by  a  comparatively 
small  number ;  few  there  be,  says  our  Saviour,  that 
find  it.  If  then  you  would  know  in  which  path 
you  are  walking,  inquire  whether  you  have  many 
or  few  companions ;  whether  you  are  walking  with 
the  world,  or  contrary  to  it.  If  you  find  yourselves 
in  a  crowded  road,  then  you  are  in  the  broad  road. 
If  you  are  walking  with  the  majority  of  mankind, 
then  are  you  most  certainly  walking  in  the  old  way, 
which  wicked  men  have  trodden. 

2.  Should  any  of  you  be  convinced  by  these  re- 
marks that  you  are  in  this  dangerous  way,  permit 
me  to  apply  the  subject  further,  by  urging  you  to 
forsake  it  without  delay.  Consider,  O  consider, 
whither  it  leads,  and  whither  it  has  led  those,  who 
followed  it  in  former  ages.  Consider,  too,  what 
God  has  done  to  turn  you  from  it.     He  has  clearly 

described  it  in  his  word.     He  has  there  traced  it. 
12 


90  THE  OLD  WAY 

as  on  a  map,  from  its  commencement  to  its  fatal 
termination.  All  along  the  path  he  has  set  up  way 
marks  with  the  inscription,  This  road  conducts  to 
hell;  while  a  hand,  pointing  to  a  narrow  path, 
which  opens  to  the  right,  has  written  over  it,  This 
path  leads  to  heaven.  Lest  you  should  be  so  occu- 
pied by  the  cares  and  business  of  the  world,  as  to 
pass  these  way-marks  without  noticing  them,  he 
has  placed  at  each  of  them  a  watchman  to  warn 
thoughtless  travellers,  and  to  call  their  attention  to 
these  inscriptions  ;  and  lest  any  should  rush  on  with- 
out stopping  to  hear  their  warnings,  he  has  placed 
the  Sabbath,  like  a  gate,  across  their  path  to  compel 
them  to  stop  till  it  be  opened,  and  to  hear  the  warn- 
ing voice.  To  one  of  these  gates,  my  impenitent 
hearers,  you  have  now  come.  It  has  compelled  you 
to  pause,  a  few  moments,  in  your  sinful  career  ; 
and,  to  pass  away  the  time  till  the  Sabbath  is  gone, 
you  have  come  to  the  house  of  prayer.  Here  is  a 
watchman  appointed  by  your  Creator.  I  stand  to 
call  your  attention  to  the  inscriptions  which  he  has 
recorded  ;  to  the  marks  which  he  has  drawn  of  the 
various  paths  in  which  men  walk.  Sinner,  stop. 
I  have  a  message  to  thee  from  God.  See  it  writ- 
ten with  his  own  finger,  This  broad  road  leads  to 
destruction !  Look  at  the  map  which  he  has  drawn. 
See  here  a  way  opening  out  of  the  gates  of  para- 
dise, leading  on,  broad  and  crooked,  through  the 
mazes  of  the  world,  and  terminating  at  the  iron 
gate  of  the  bottomless  abyss.  See  written  on  its 
margin,  Destruction  and  misery  are  in  this  path :  it 


OF  THE  WICKED.  91 

leads  down  to  the  chambers  of  eternal  death.     This 
is  the  path  of  the  openly  irreligious.     See  close  by 
its  side  another  path,  opened  by  the  first  murderer. 
See  written  on  it,  There  is  a  way  which  seemeth  right 
unto  a  man,  but  the  end  thereof  is  death.     This  is 
the  path  of  the  self  righteous,  the  formalist,  the 
hypocrite,  and,  like  the  other,  leads  to  death.    Sin- 
ners, you  have  seen  this  path  ;  it  it  yours  ;  it  is  the 
path  in  which  you  are  now  walking.    You  have  also 
seen  its  end.    Let  it  be  yours  then  no  longer.    This 
day,  this  hour,   forsake  it,    and   enter  that  path, 
which  opens  to  the  right  hand.     Here  you  may  see 
it ;  and  the  straight  gate,  which  leads  into  it,  opens 
to  every  one  who  knocks.     Close  by  its  side  stands 
a  cross;  rays  of  light  darting  from  it,  illuminate 
and  mark  out  the   path.      Just  within    the    gate 
stands  an  invisible  guide,  with  extended  hand  offer- 
ing to  lead,  to  assist,  to  support  you ;  while  at  the 
termination  are  the  wide  open   gates  of  heaven, 
from  which  issue  a  flood  of  glory,  which  you  will 
discover  more  and  more  clearly,  as  you   approach 
them.     O,  then,  enter  this  path.     Strive,  strive  to 
enter  in  at  the  straight  gate. — Will  you  reply,  I 
know  not  what  to  do.     I  am  in  utter  darkness.     I 
see  not  the  gate,  nor  the  way,  nor  the  cross.    Then 
cry  earnestly  for  light.     Let  your  heart  be  towards 
the  king's  highway,  and  light  will  soon  shine  upon 
your  steps.     Above  all,  take  not  another  step  in 
the  fatal  road,  which  you  have  hitherto  pursued. 
Pass  not  this  Sabbath,  this  warning  way-mark,  lest 
you  never  see  another. 


92  WNS  ESTIMATED 

SERMON  V. 

SIIVS  ESTIMATED  BY  THE  EIGHT  OF  HEAVEN. 

PSALM  SC.   8. 

THOU  HAST  SET  OUR  INIQUITIES  BEFORE    THEE,  OUR    SECRET    SINS  IN  THE 
LIGHT  OF  THY  COUNTENANCE. 

It  is  a  well  known  fact,  that  the  appearance  of 
objects,  and  the  ideas  which  we  form  of  them,  are 
very  much  affected  by  the  situation  in  which  they 
are  placed  with  respect  to  us,  and  by  the  light  in 
which  they  are  seen.  Objects  seen  at  a  distance, 
for  example,  appear  much  smaller  than  they  really 
are.  The  same  object,  viewed  through  different 
mediums,  will  often  exhibit  very  different  appear- 
ances. A  lighted  candle,  or  a  star,  appears  bright 
during  the  absence  of  the  sun;  but  when  that  lu- 
minary returns,  their  brightness  is  eclipsed.  Since 
the  appearance  of  objects,  and  the  ideas  which  we 
form  of  them,  are  thus  affected  by  extraneous  cir- 
cumstances, it  follows,  that  no  two  persons  will 
form  precisely  the  same  ideas  of  any  object,  unless 
they  view  it  in  the  same  light,  or  are  placed  with 
respect  to  it  in  the  same  situation. 

These  remarks  have  a  direct  and  important 
bearing  upon  the  intended  subject  of  the  present 
discourse.  No  person  can  read  the  scriptures  can- 
didly and  attentively,  without  perceiving,  that  God 
and  men  differ  very  widely  in  the  opinion  which 
they  entertain  respecting  almost  every  object.    And 


BY  THE  LIGHT  OF  HEAVEN.  93 

in  nothing  do  they  differ  more  widely,  than  in  the 
estimate  which  they  form  of  man's  moral  charac- 
ter, and  of  the  malignity  and  desert  of  sin.  Noth- 
ing can  be  more  evident  than  the  fact,  that,  in  the 
sight  of  God,  our  sins  are  incomparably  more  nu- 
merous, aggravated,  and  criminal,  than  they  ap- 
pear to  us.  He  regards  us  as  deserving  of  an  end- 
less punishment,  while  we  scarcely  perceive,  that 
we  deserve  any  punishment  at  all.  Now  whence 
arises  this  difference  ?  The  remarks,  which  have 
just  been  made  will  inform  us.  God  and  men  view 
objects  through  a  very  different  medium,  and  are 
placed  with  respect  to  them  in  very  different  situa- 
tions. God  is  present  with  every  object ;  he  views 
it  as  near,  and  therefore  sees  its  real  magnitude. 
But  many  objects,  especially  those  of  a  religious 
nature,  are  seen  by  us  at  a  distance,  and,  of  course, 
appear  to  us  smaller  than  they  really  are.  God 
sees  every  object  in  a  perfectly  clear  light ;  but  we 
see  most  objects  dimly  and  indistinctly.  In  fine, 
God  sees  all  objects  just  as  they  are ;  but  we  see 
them  through  a  deceitful  medium,  which  ignorance, 
prejudice  and  self  love  place  between  them  and  us. 
Apply  these  remarks  to  the  case  before  us.  The 
Psalmist,  addressing  God,  says,  Thou  hast  set  our 
iniquities  before  thee,  our  secret  sins  in  the  light 
of  thy  countenance.  That  is,  our  iniquities  or 
open  transgressions,  and  our  secret  sins,  the  sins 
of  our  hearts,  are  placed,  as  it  were,  full  before 
God's  face,  immediately  under  his  eye ;  and  he 
sees  them  in  the  pure,  clear,  all-disclosing  light 


94  SINS  ESTIMATED 

of  his  own  holiness  and  glory.  Now  if  we  would 
see  our  sins  as  they  appear  to  him,  that  is,  as  they 
really  are  ;  if  we  would  see  their  number,  black- 
ness and  criminality,  and  the  malignity  and  desert 
of  every  sin,  we  must  place  ourselves,  as  nearly  as 
is  possible,  in  his  situation,  and  look  at  sin,  as  it 
were,  through  his  eyes.  We  must  place  ourselves 
and  our  sins  in  the  centre  of  that  circle,  which  is 
irradiated  by  the  light  of  his  countenance,  where 
all  his  infinite  perfections  are  clearly  displayed, 
where  his  awful  majesty  is  seen,  where  his  concen- 
trated glories  blaze,  and  burn,  and  dazzle,  with  in- 
sufferable brightness.  And  in  order  to  this,  we 
must,  in  thought,  leave  our  dark  and  sinful  world, 
where  God  is  unseen,  and  almost  forgotten,  and 
where,  consequently,  the  evil  of  sinning  against 
him  cannot  be  fully  perceived, — and  mount  up  to 
heaven,  the  peculiar  habitation  of  his  holiness  and 
glory,  where  he  does  not,  as  here,  conceal  himself 
behind  the  veil  of  his  works,  and  of  second  causes, 
but  shines  forth  the  unveiled  God,  and  is  seen  as 
he  is. 

Let  us  then,  my  hearers,  attempt  this  adventur- 
ous flight.  Let  us  follow  the  path  by  which  our 
blessed  Saviour  ascended  to  heaven,  and  soar 
upward  to  the  great  capital  of  the  universe,  to 
the  palace,  and  the  throne  of  its  greater  King.  As 
we  rise,  the  earth  fades  away  from  our  view ; 
now  we  leave  worlds,  and  suns,  and  systems  be- 
hind us.  Now  we  reach  the  utmost  limits  of  cre- 
ation ;  now  the  last  star  disappears,  and  no  ray 


11Y  THE  LIGHT  OP  HEAVEN.  95 

of  created  light  is  seen.  But  a  new  light  now 
begins  to  dawn  and  brighten  upon  us.  It  is  the 
light  of  heaven,  which  pours  in  a  flood  of  glory 
from  its  wide  open  gates,  spreading  continual  me- 
ridian day,  far  and  wide  through  the  regions  of 
etherial  space.  Passing  swiftly  onward  through 
this  flood  of  day,  the  songs  of  heaven  begin  to  burst 
upon  your  ears,  and  voices  of  celestial  sweetness, 
yet  loud  as  the  sound  of  many  waters  and  of 
mighty  thunderings,  are  heard  exclaiming,  Alleluia ! 
for  the  Lord  God  omnipotent  reigneth.  Blessing, 
and  glory,  and  honor,  and  power,  be  unto  Him 
that  sitteth  on  the  throne,  and  to  the  Lamb,  forev- 
er. A  moment  more,  and  you  have  passed  the 
gates ;  you  are  in  the  midst  of  the  city,  you  are 
before  the  eternal  throne,  you  are  in  the  immedi- 
ate presence  of  God,  and  all  his  glories  are  blaz- 
ing around  you  like  a  consuming  fire.  Flesh  and 
blood  cannot  support  it ;  your  bodies  dissolve  into 
their  original  dust,  but  your  immortal  souls  remain, 
and  stand  naked  spirits  before  the  great  Father  of 
spirits.  Nor,  in  losing  their  tenements  of  clay, 
have  they  lost  the  powers  of  perception.  No :  they 
are  now  all  eye,  all  ear,  nor  can  you  close  the  eyelids 
of  the  soul,  to  shut  out,  for  a  moment,  the  dazzling, 
overpowering  splendors,  which  surround  you,  and 
which  appear  like  light  condensed,  like  glory  which 
may  be  felt.  You  see,  indeed,  no  form  or  shape  ; 
and  yet  your  whole  souls  perceive,  with  intuitive 
clearness  and  certainty,  the  immediate,  awe-inspir- 
ing  presence  of  Jehovah.     You   see  no  counte- 


96  SINS  ESTIMATED 

nance ;  and  yet  you  feel  as  if  a  countenance  of 
awful  majesty,  in  which  all  the  perfections  of  divin- 
ity shone  forth,  were  beaming  upon  you  wherever 
you  turn.  You  see  no  eye ;  and  yet  a  piercing, 
heart-searching  eye,  an  eye  of  omniscient  purity, 
every  glance  of  which  goes  through  your  souls  like 
a  flash  of  lightning,  seems  to  look  upon  you  from 
every  point  of  surrounding  space.  You  feel  as  if 
enveloped  in  an  atmosphere,  or  plunged  in  an  ocean 
of  existence,  intelligence,  perfection  and  glory ; 
an  ocean,  of  which  your  laboring  minds  can  take 
in  only  a  drop ;  an  ocean,  the  depth  of  which  you 
cannot  fathom,  and  the  breadth  of  which  you  can 
never  fully  explore.  But  while  you  feel  utterly 
unable  to  comprehend  this  infinite  Being,  your 
views  of  him,  so  far  as  they  extend,  are  perfectly 
clear  and  distinct.  You  have  the  most  vivid  per- 
ceptions, the  most  deeply  graven  impressions,  of  an 
infinite,  eternal,  spotless  mind,  in  which  the  ima- 
ges of  all  things,  past,  present,  and  to  come,  are 
most  harmoniously  seen,  arranged  in  the  most  per- 
fect order,  and  defined  with  the  nicest  accuracy : 
of  a  mind,  which  wills  with  infinite  ease,  but  whose 
volitions  are  attended  by  a  power  omnipotent  and 
irresistible,  and  which  sows  worlds,  suns  and  sys- 
tems through  the  fields  of  space  with  far  more  fa- 
cility, than  the  husbandman  scatters  his  seed  upon 
the  earth ; — of  a  mind,  whence  have  flowed  all  the 
streams,  which  ever  watered  any  part  of  the  uni- 
verse with  life,  intelligence,  holiness,  or  happiness, 
and  which  is  still  full,  overflowing  and  inexhausti- 


BY  THE  LIGHT  OF  HEAVEN.  97 

ble.  You  perceive  also,  with  equal  clearness  and 
certainty,  that  this  infinite,  eternal,  omnipotent, 
omniscient,  all-wise,  all-creating  mind  is  perfectly 
and  essentially  holy,  a  pure  flame  of  holiness,  and 
that,  as  such,  he  regards  sin  with  unutterable,  irre- 
concilable  detestation  and  abhorrence.  With  a 
voice,  which  reverberates  through  the  wide  ex- 
panse of  his  dominions,  you  hear  him  saying,  as 
the  Sovereign  and  Legislator  of  the  universe,  Be 
ye  holy;  for  I,  the  Lord  your  God,  am  holy.  And 
you  see  his  throne  surrounded,  you  see  heaven  fill- 
ed by  those  only,  who  perfectly  obey  this  com- 
mand. You  see  thousands  of  thousands,  and  ten 
thousand  times  ten  thousand  of  angels  and  archan- 
gels, pure,  exalted,  glorious  intelligences,  who  re- 
flect his  perfect  image,  burn  like  flames  of  fire 
with  zeal  for  his  glory,  and  seem  to  be  so  many 
concentrations  of  wisdom,  knowledge,  holiness  and 
love;  a  fit  retinue  for  the  thrice  holy  Lord  of 
hosts,  whose  holiness  and  all-filling  glory  they  un- 
ceasingly proclaim. 

And  now,  my  hearers,  if  you  are  willing  to  see 
your  sins  in  their  true  colors ;  if  you  would  right- 
ly estimate  their  number,  magnitude,  and  crim- 
inality, bring  them  into  the  hallowed  place,  where 
nothing  is  seen  but  the  whiteness  of  unsullied 
purity,  and  the  splendors  of  uncreated  glory ; 
where  the  sun  itself  would  appear  only  as  a 
dark  spot,  and  there,  in  the  midst  of  this  circle 
of  seraphic   intelligences,  with  the   infinite    God 

pouring  all   the   light  of  his  countenance   round 
13 


98  SINS  ESTIMATED 

you,  review  your  lives,  contemplate  your  offen- 
ces, and  see  how  they  appear.  Recollect  that 
the  God,  in  whose  presence  you  are,  is  the  Being, 
who  forbids  sin,  the  Being,  of  whose  eternal  law 
sin  is  the  transgression,  and  against  whom  every  sin 
is  committed.     Keeping  this  in  mind,  let  us, 

I.  Bring  forward  what  the  Psalmist,  in  our  text, 
calls  our  iniquities,  that  is,  our  more  gross  and 
open  sins,  and  see  how  they  appear  in  the  light  of 
God's  countenance.  Have  any  of  you  been  guilty 
of  impious,  profane,  passionate,  or  indecent,  cor- 
rupting language  ?  How  does  such  language  sound 
in  heaven  ?  in  the  ears  of  angels,  in  the  ears  of 
that  God,  who  gave  us  our  tongues  for  noble  pur- 
poses ?  Bring  forward  all  the  language  of  this  kind 
which  you  have  ever  uttered ;  see  it  written,  as  in 
a  book;  and,  while  you  read  it,  remember  that  the 
eye  of  God  is  reading  it  at  the  same  time.  Then 
say,  Is  this  fit  language  for  an  immortal  being  to 
utter  ?  Is  this  fit  language  for  God  to  hear  ?  Espe- 
cially, let  every  one  inquire,  whether  he  has  ever 
violated  the  third  commandment,  by  using  the 
name  of  God  in  a  profane  or  irreverent  manner. 
If  he  has,  let  him  bring  forward  his  transgressions 
of  this  kind,  and  see  how  they  appear  in  the  light 
of  God's  presence.  Sinner,  this  is  the  Being, 
whose  adorable  name  thou  hast  profaned,  and  who, 
bending  upon  thee  a  look  of  awful  displeasure, 
says,  I  will  not  hold  him  guiltless,  that  taketh  my 
name  in  vain.  O,  what  an  aspect  of  shocking, 
heaven-daring  impiety,  does  this  sin  assume,  when 


BY  THE  LIGHT  OP  HEAVEN.  99 

viewed  in  this  situation  ! — Have  any  of  you  been 
guilty  of  uttering  what  is  untrue  ?  If  so,  bring  for- 
ward all  the  falsehoods,  all  the  deceitful  expres- 
sions, which  you  have  ever  uttered,  and  see  how 
they  appear  in  the  presence  of  the  God  of  truth  ; 
of  that  God,  who  has  declared,  that  he  abhors  a 
lying  tongue,  and  that  all  liars  shall  have  their 
portion  in  the  burning  lake.  O,  what  is  it  to  stand 
convicted  of  falsehood,  before  such  a  God  as 
this ! — Have  any  of  you  been  guilty,  either  at 
home,  or  in  foreign  countries,  of  perjury,  or  false 
swearing  ?  If  so,  you  may  here  see  the  awful  Be- 
ing, whom  you  mocked,  by  calling  him  to  witness 
the  truth  of  a  known,  deliberate  lie.  And  how, 
think  you,  such  conduct  appears  in  his  eyes  ?  How 
does  it  now  appear  in  your  own  ?  When  you  took 
that  false  oath;  when  you  said,  so  may  God  help 
me,  as  I  speak  the  truth,  you  did,  in  effect,  utter  a 
prayer,  that  his  vengeance  might  fall  upon  you,  if 
what  you  swore  was  untrue.  And  will  not  God 
take  you  at  your  word  ?  Will  not  that  vengeance, 
which  you  imprecated,  fall  upon  you  ?  O,  be  assur- 
ed that  it  will,  unless  deep,  timely  repentance  and 
faith  in  Christ  prevent.  Nor  is  the  guilt  of  those, 
who  share  the  gain  of  perjury,  and  permit  such  as 
are  employed  by  them  to  make  use  of  it,  much 
less  black  and  aggravated  in  the  estimation  of  him, 
whose  judgment  is  according  to  truth. 

Have  any  of  you  transgressed  the  command, 
which  says,  Remember  the  Sabbath  day  to  keep  it 
holy  ?    Such   transgressions,  I  am   aware,  appear 


100  SINS  ESTIMATED 

very  trivial  on  earth;  but  do  they  appear  so  to  him 
who  gave  this  command  ?  Do  they  appear  so  in 
heaven,  where  an  everlasting  Sabbath  is  observed  ? 
Let  those,  who  have  been  guilty  of  such  transgres- 
sions, hear  a  voice  from  the  glory  around  them, 
saying,  I,  to  whom  you  are  indebted  for  all  your 
time,  allowed  you  six  days  for  the  performance  of 
your  necessary  labors,  and  reserved  but  one  for 
myself,  but  one  to  be  employed  exclusively  in  wor- 
shipping me,  and  in  working  out  your  own  salva- 
tion. But  even  this  one  day  you  denied  me ; 
when  spent  in  my  service,  you  considered  it  as  a 
weariness,  and  therefore  employed  it,  either  wholly 
or  in  part,  in  serving  yourselves ;  thus  proving 
yourselves  to  be  wholly  unqualified  and  unfit  to  en- 
joy an  endless  Sabbath  in  my  presence. 

Have  any  of  you — we  must  propose  the  unpleas- 
ant question — been  guilty  of  violating  the  command 
which  forbids  adultery,  and  its  kindred  vices?  If 
so,  bring  forward  these  abominations,  and  see  how 
they  look  in  heaven,  in  the  presence  of  the  holy 
angels,  in  the  sight  of  that  thrice  Holy  God,  who 
has  said,  I  will  come  near  and  be  a  swift  witness 
against  the  adulterers,  and  they  shall  have  their 
portion  in  the  lake  of  fire. 

Have  any  of  you  been  guilty  of  fraud,  injustice, 
or  dishonesty  ?  Have  you  in  your  possession  any 
portion  of  another's  property,  without  the  owner's 
consent  fairly  obtained  ?  If  so,  bring  forward  your 
dishonest  gains  ;  hold  out  the  hands  which  are  pol- 
luted by  them,  and  see  how  they  look  in  heaven. 


BY  THE  LIGHT  OF  HEAVEN.  101 

in  the  presence  of  that  God,  who  has  said,  Let  no 
man  overreach  or  defraud  his  brother  in  any  mat- 
ter ;  for  the  Lord  is  the  avenger  of  all  such. 

Have  any  of  you  been  guilty  of  intemperance  ? 
If  so,  let  such  look  at  themselves,  and  see  how  a 
drunkard,  a  rational  being,  self-degraded  to  a  level 
with  the  beasts  and  wallowing  in  the  mire  of  his 
own  pollution,  appears  in  heaven,  in  the  society  of 
pure  angelic  spirits,  in  the  sight  of  that  God,  who 
endued  him  with  intellectual  powers,  and  thus  ca- 
pacitated him  for  being  raised  to  an  equality  with 
the  angels. 

While  attending  to  the  preceding  remarks,  prob- 
ably many,  perhaps  most  of  my  hearers  may  have 
felt  as  if  they  were  not  personally  concerned  in 
them,  as  if  they  were  guilty  of  none  of  these  gross 
iniquities.  I  would  indeed  hope,  that  of  some 
of  them,  at  least,  none  of  you  are  guilty.  But 
these  are  by  no  means  the  only  iniquities,  of 
which  God  takes  notice ;  for  our  text  further  in- 
forms us,  that  he  has  set  our  secret  sins,  the  sins  of 
our  hearts,  in  the  light  of  his  countenance.  Let 
us  then, 

II.  Bring  our  hearts  into  heaven,  and  there,  lay- 
ing them  open  to  view,  see  how  they  will  appear 
in  that  world  of  unclouded  light,  and  unsullied 
purity. 

And,  O,  how  do  they  appear  !  What  a  disclos- 
ure is  made,  when,  with  the  dissecting  knife  of  a 
spiritual  anatomist,  we  lay  open  the  human  heart, 
with  all  its  dark  recesses,  and  intricate  windings, 


102  SUNS  ESTIMATED 

and  expose  the  lurking  abominations,  which  it  con- 
ceals, not  to  the  light  of  day,  but  to  the  light  of 
heaven !  My  hearers,  even  in  this  sinful  world  the 
spectacle  which  such  a  disclosure  would  exhibit 
could  not  be  borne.  The  man,  whose  heart  should 
thus  be  laid  open  to  public  view,  would  be  banish- 
ed from  society  ;  nay,  he  would  himself  fly  from  it, 
overwhelmed  with  shame  and  confusion.  Of  this 
every  man  is  sensible,  and,  therefore,  conceals  his 
heart  from  all  eyes  with  jealous  care.  Every  man 
is  conscious  of  many  thoughts  and  feelings,  which 
he  would  be  ashamed  to  express  to  his  most  inti- 
mate friend.  Even  those  profligate,  abandoned 
wretches,  who  glory  in  foaming  out  their  own 
shame,  and  whose  mouths,  like  an  open  sepulchre, 
breathe  out  moral  contagion,  putrefaction,  and 
death,  scarcely  dare  utter  to  their  own  equally 
abandoned  associates  every  thought  and  feeling, 
which  rises  within  them.  And  if  this  is  the  fact, 
if  the  heart,  laid  open  to  view,  would  appear  thus 
black  in  this  dark,  sinful  world ;  who  can  describe, 
or  conceive  of  the  blackness  which  it  must  exhibit, 
when  surrounded  by  the  dazzling  whiteness  of  hea- 
ven, and  seen  in  the  light  of  God's  presence,  the 
light  of  his  holiness  and  glory  ?  How  do  proud, 
self-exalting  thoughts  appear,  when  viewed  in  the 
presence  of  him,  before  whom  all  the  nations  of 
the  earth  are  less  than  nothing  and  vanity  ?  How 
do  self-will,  impatience,  and  discontent  with  the 
allotments  of  Providence  appear,  when  viewed  as 
exercised  before  the  throne  of  the  infinite,  eternal. 


BY  THE  LIGHT  OF  HEAVEN.  103 

universal  Sovereign  ?  How  do  angry,  envious,  re- 
vengeful feelings  appear  in  the  eyes  of  the  God  of 
love,  and  in  those  regions  of  love,  where,  since  the 
expulsion  of  the  rebel  angels,  not  one  such  feeling 
has  ever  been  exercised  ?  How  do  wanton,  im- 
pure thoughts  appear — but  we  cannot  pursue  the 
loathsome,  sickening  enumeration.  Surely,  if  all 
the  evil  thoughts  and  wrong  feelings  which  have 
passed  in  countless  numbers  through  either  of 
our  hearts,  were  poured  out  in  heaven,  angels 
would  stand  aghast  at  the  sight,  and  all  their  be- 
nevolence would  scarcely  prevent  them  from  ex- 
claiming in  holy  indignation,  Away  with  him  to 
the  abode  of  his  kindred  spirits  in  the  abyss !  To 
the  omniscient  God  alone  would  the  sight  not  be 
surprising.  He  knows,  and  he  alone  knows,  what 
is  in  the  heart  of  man ;  and  what  he  knows  of  it 
he  has  described  in  brief,  but  terribly  expressive 
terms.  The  heart  of  the  sons  of  men  is  full  of 
evil,  and  madness  is  in  their  hearts.  The  heart  is 
deceitful  above  all  things,  and  desperately  wicked ! 
Thus  our  own  hearts  must  appear  even  to  us,  if  we 
view  them  in  the  light  of  God's  countenance,  and 
recollect,  that,  in  his  sight,  thoughts  and  feelings 
are  actions,  that  a  wanton  look  is  adultery,  and  ha- 
tred murder. 

III.  Having  thus  viewed  our  actual  sins  of  heart 
and  life,  as  they  appear  in  the  light  of  heaven, 
let  us  take  a  similar  view  of  our  sins  of  omis- 
sion. Should  we  neglect  to  do  this,  we  should  see 
but  a  small  part  of  our  sinfulness ;  for  our  sins  of 


104  SINS  ESTIMATED 

omission  are  by  far  the  most  numerous,  and  by  no 
means  the  least  criminal  offences,  of  which  we  are 
guilty.  But  before  we  proceed  to  take  this  view, 
allow  me  to  remind  you,  once  more,  where  you 
are,  and  in  whose  presence  you  stand.  Recollect 
all  which  you  have  heard  and  seen  of  God's  infi- 
nite perfections  ;  of  his  unapproachable  glory,  of 
the  offices  which  he  sustains,  of  the  works  which 
he  has  performed,  of  the  blessings  which  he  has 
bestowed  upon  us,  upon  our  fellow  creatures. 
Look  at  him,  once  more,  as  he  appears  when  seen 
in  the  light  of  heaven ;  as  he  appears  in  the  eyes 
of  the  angels  and  archangels  around  you,  and  then 
say  what  he  deserves  from  his  creatures.  Does 
he  not  deserve,  can  you  avoid  perceiving  that  he 
deserves,  all  their  admiration,  love,  reverence,  con- 
fidence, gratitude  and  obedience  ?  Does  he  not, 
O  does  he  not,  deserve  to  be  loved,  and  feared, 
and  served  with  all  the  heart  and  soul  and  mind 
and  strength  ?  This,  you  are  sensible,  is  what  his 
law  requires  of  us  ;  and  can  any  requisition  be 
more  just  and  reasonable  ?  Can  we  refuse  to  com- 
ply with  it ;  can  we  withhold  our  affections  and 
services  from  such  a  being  as  this,  without  incur- 
ring great  and  aggravated  guilt  ?  Yet  this,  my  fel- 
low sinners,  is  the  being,  from  whom  we  have  all 
withheld  our  affections  and  services.  Our  whole 
lives  present  one  unbroken  series  of  duties  neglec- 
ted, of  favors  not  acknowledged.  And,  O,  how 
do  they  appear,  when  we  review  them  in  the  light 
of  God's  countenance !    When  we  see  before  us 


BY  THE  LIGHT  OP  HEAVEN.  105 

our  Creator,  our  Preserver,  our  Benefactor,  our 
Sovereign,  and  our  heavenly  Father  ;  when  we  see 
in  him,  to  whom  all  these  titles  belong,  infinite  ex- 
cellence, perfection,  glory  and  beauty ;  when  we 
see  with  what  profound  veneration,  with  what  rap- 
tures of  holy,  grateful  affection,  he  is  regarded 
and  served  by  all  the  bright  armies  of  heaven  ; — 
and  then  turn  and  contemplate  our  past  lives,  and 
reflect  how  they  must  appear  in  his  sight,  can  we 
refrain  from  exclaiming  with  Job,  We  have  heard 
of  thee  by  the  hearing  of  the  ear,  but  now  our 
eyes  see  thee ;  wherefore  we  abhor  ourselves,  and 
repent  in  dust  and  ashes  ?  I  have  sinned ;  what 
shall  I  say  unto  thee,  O  thou  Preserver  of  men  ? 
Must  not  each  of  us  say  with  the  Psalmist,  Innu- 
merable evils  have  compassed  me  about ;  my  in- 
iquities have  taken  hold  upon  me,  so  that  I  am  not 
able  to  look  up  ;  they  are  more  in  number  than  the 
hairs  of  my  head  ;  therefore  my  heart  faileth  me  ? 
Nay  more,  when  you  see  what  God  is,  and  how  he 
is  worshipped  in  heaven,  and  then  look  at  the  cold- 
ness, the  formality,  the  want  of  reverence,  with 
which  you  have  often  approached  him  in  prayer, 
and  listened  to  his  word,  must  you  not  feel  con- 
scious, that,  should  he  call  you  into  judgment,  you 
could  not  answer  for  one  in  a  thousand  of  the  in- 
iquities, which  have  stained  your  holy  things,  your 
religious  duties  ? 

But  the  duties,  which  we  owe  to  God,  are  not 
the  only  duties,  which  we  are  required,  and  which 

we   have  neglected,  to   perform.     While    his   law 
14 


106  SINS  ESTIMATED 

requires  us  to  love  him  with  all  the  heart,  it  also  re- 
quires us  to  love  our  neighbor  as  ourselves.  And 
this  general  command  virtually  includes  a  great 
number  of  subordinate  precepts ;  precepts,  which 
prescribe  the  duties  of  the  various  relations,  that 
subsist  between  us  and  our  fellow  creatures.  And 
how  far  have  we  obeyed  these  precepts?  How 
far  have  we  performed  the  duties,  which  God  re- 
quires of  us,  as  husbands,  as  wives,  as  parents,  as 
children,  as  masters,  as  servants,  as  citizens  and  as 
members  of  the  human  family?  When  we  spread 
our  lives  before  God,  and  look  at  them  as  they  ap- 
pear in  the  light  of  his  countenance,  can  we  fail 
to  perceive,  that  we  have,  in  all  these  respects, 
been  grossly  deficient,  that  we  have  left  undone 
many,  very  many  things,  which  we  ought  to  have 
done,  and  that  we  are  far  from  having  discharged 
the  duties  of  a  single  relation,  which  we  sustain  ? 
O,  how  much  more  might  we  have  done,  than  we 
actually  have  done,  to  promote  the  temporal  and 
eternal  happiness  of  all,  with  whom  we  are  con- 
nected ! 

Nor  do  our  sins  of  omission  end  here.  There 
is  another  being,  whom  we  are  under  infinite  ob- 
ligations to  love,  and  praise,  and  serve  with  su- 
preme affection.  This  being  is  the  Lord  Jesus 
Christ,  considered  as  our  Redeemer  and  Saviour, 
who  has  bought  us  with  his  own  blood.  We  are 
required,  and  sacredly  bound  to  feel,  that  we  are 
not  our  own,  but  his  ;  to  prefer  him  to  every  earth- 
ly object,  to  rely  upon  him  with  implicit  confidence. 


BY  THE  LIGHT  OF  HEAVEN.  107 

to  live,  not  to  ourselves,  but  to  him,  and  to  honor 
him  even  as  we  honor  the  Father.  Every  moment 
then,  in  which  we  neglected  to  obey  these  com- 
mands, we  were  guilty  of  a  new  sin  of  omission. 
Nor  have  we  the  smallest  excuse  for  neglecting  to 
obey  these  commands ;  for  he  is  most  worthy  of  all 
which  they  require.  Even  the  angels,  for  whom 
he  never  died,  regard  him  as  worthy  to  receive  ev- 
ery thing,  which  creatures  can  give.  Much  more 
then  may  it  be  expected,  that  we,  for  whom  he  has 
done  and  suffered  so  much,  should  regard  and  treat 
him  as  worthy.  But  how  grossly  have  we  failed  in 
performing  this  part  of  our  duty  ?  How  must  the 
manner,  in  which  we  have  treated  his  beloved  Son, 
appear  in  the  sight  of  God  ?  How  does  it  appear 
to  us,  when  we  contemplate  him  as  he  appears  in 
heaven ;  when  we  see  the  place  which  he  there 
fills  ;  when  we  recollect,  that  in  him  all  the  fulness 
of  the  Godhead  dwells,  and  that  to  him  are  un- 
ceasingly ascribed  wisdom,  and  strength,  and  bless- 
ing, and  honor,  and  glory,  and  power  ? 

The  subject  before  us  is  far  from  being  exhaust- 
ed, and  very  far  from  having  had  justice  done  to  . 
it;  but  we  must  leave  it,  and  hasten  to  a  conclu- 
sion. Before  we  close,  however,  permit  me  to  ask, 
whether  you  cannot  now  perceive  the  reason,  why 
your  sins  appear  more  numerous  and  criminal  in 
the  sight  of  God,  than  they  do  in  your  own  ?  Have 
you  seen  or  heard  nothing,  which  convinces  you, 
that  they  are  far  more  numerous  and  aggravated 
than  you  had  supposed  ?     If  so,  you  have   seen 


108  SINS  ESTIMATED 

nothing  of  what  has  been  exhibited ;    you  have, 
properly  speaking,   heard  nothing,  which  has  been 
said  ;  you  have  not  seen  your  sins  in  the  light  of 
God's  countenance  ;  for  had  you  seen  them  in  that 
light,  they  would  have  appeared,  in  some  measure, 
to  you,  as  they  appear  to  God  himself.     Witness, 
for  instance,  the  effect,  which  a  view  of  God's  glo- 
ry produced  upon  the  prophet  Isaiah.     Though  he 
was  an  eminently  good  man,  and  had  probably  few- 
er sins  to  answer  for,  than  either  of  us,  yet  when, 
in  vision,    he  saw   Jehovah  seated   upon   his  eter- 
nal throne,   and  heard  the  surrounding  seraphim 
exclaiming,  Holy,  holy,  holy  is  the  Lord  of  hosts  ; 
the  whole  earth  is  full  of  his   glory, — he  cried  out 
in  amazement  and  consternation,  Woe  is  me !  for 
I  am  undone ;  I  am  a  man  of  unclean  lips.     In  a 
similar  manner,  my  hearers,  would  you  have  been 
affected,  had  you  seen  even  but  a  glimpse  of  those 
glories,  which  we  have  vainly  attempted  to  exhibit. 
Can  you  not  easily  conceive,  that  this  would  have 
been  the  case  ?     Can  you  not  conceive,  that,  were 
you  really  placed  in  heaven,  before  the  throne  of 
God,  with  all  the  light  of  his  glory  shining  around 
you,  all  the   majesty  of  his  countenance  beaming 
upon  you,  every  glance  of  his  omniscient  eye  pierc- 
ing your  hearts, — your  sins  would   appear  to  you 
far  more  black  and  numerous,  than  they  now  do? 
If  so,  allow  me  to  remind  you,  that  a  day  is  ap- 
proaching, in  which  you  will  be  constrained  to  see 
your  sins,  as  they  appear  in  the  light  of  God's 
countenance.     When  that  day  arrives,  his  eternal 


BY  THE  LIGHT  OF  HEAVEjV.  109 

Son,  the  appointed  Judge,  will  be  seen  coming  in 
the  clouds  of  heaven,  with  all  his  Father's  glories 
blazing  around  him,   and  all  the  bright  armies  of 
heaven  following  in  his  train.     Seated  on  a  throne 
of  resplendent  whiteness,  with  a  countenance,  from 
the  terrors  of  which  the  heavens  and  the  earth 
will  flee  affrighted,  he  will  summon  the  whole  race 
of  men  before  him,  and  there  cause  their  lives  to 
pass  in  review,  expose  all  their  secret  sins,  lay  open 
the  inmost  recesses  of  our  hearts ;  while  the  flood 
of  pure,  celestial  light,   which  pours  itself  around 
him,  will,  by  contrast,  cause  their  blackness  to  ap- 
pear seven  fold  more  black.     Then  all  disputes  res- 
pecting the  depravity  of  mankind,  and  the  demerit 
of  sin,  will  be  ended  forever.     Then  no  more  com- 
plaints of  the  strictness  of  God's  laws,  or  of  the 
severity  of  the  punishment,  which  it  denounces  up- 
on transgressors,  will  be   heard  ;  for  every  mouth 
shall  be  stopped,  and  all  the  world  stand  guilty  be- 
fore God.    But  a  conviction  of  sinfulness  and  guilt 
will  then  come  too  late ;  for  there  is  no  available  re- 
pentance beyond  the  grave.     He  that  is  found  a 
sinner  at  the  judgment  day,  will  continue  a  sinner, 
and  be  treated  as  a  sinner,  forever.     O,  then,  my 
hearers,  be  persuaded  now  to  come  to  the  light,  that 
your  deeds  may  be  reproved,  and  set  in  order  before 
you  ;  exercise  such  feelings  respecting  them,  and 
so  judge  yourselves,  that  you  may  not  be  condemn- 
ed of  the  Lord  in  that  day. 


110  MEN  TRIED. 

SERMOX  VI. 

MEN  TRIED,  AND  FOUND  DEFECTIVE. 
DANIEL   V.   27. 

THOU    ART    WEIGHED    IN    THE    BALANCES,    AND    ART    FOUND    WANTING. 

In  the  preceding  part  of  this  chapter  we  are  in- 
formed, that  Belshazzar,  king  of  Babylon,  made  a 
great  feast  to  a  thousand  of  his  lords  and  drank 
wine  before  the  thousand.  And  while  he  tasted  the 
wine,  he  commanded  his  servants  to  bring  forth  the 
golden  vessels,  which  were  taken  out  of  the  house 
of  God  at  Jerusalem ;  and  he,  with  his  guests, 
drank  wine  in  them,  and  praised  the  gods  of  gold 
and  silver,  of  brass  and  iron,  of  wood  and  of  stone. 
But  while  they  were  thus  insulting  the  Majesty  of 
heaven  and  earth,  by  consuming  his  bounty  upon 
their  lusts,  and  profaning  the  vessels  of  his  sanctu- 
ary, in  the  same  hour  there  came  forth  fingers  of  a 
man's  hand,  and  wrote  over  against  the  candlestick 
upon  the  plaster  of  the  wall  of  the  palace,  and  the 
king  saw  the  part  of  the  hand,  which  wrote.  Though 
he  knew  not  the  awful  import  of  the  mysterious 
words  thus  written,  his  guilty  conscience  soon  told 
him,  that  he  had  no  reason  to  expect  messages  of 
mercy  from  the  invisible  world ;  and  therefore  his 
countenance  was  changed  and  his  thoughts  troubled 
him,  so  that  the  joints  of  his  kujp^yere  loosed  and 
his  knees  smote  one  agaiiist4hbtner.  Nor  were 
his  terrors  without  foundation;  for  after  the  hand 


AND  FGUIVD  DEFECTIVE.  Ill 

was  withdrawn,  the  words,  mene,  tekel,  upharsin, 
were  found  written  ;  words,  which  were  thus  inter- 
preted by  Daniel  the  prophet — mene,  God  hath 
numbered  thy  kingdom  and  finished  it ;  tekel,  thou 
art  weighed  in  the  balances,  and  art  found  wanting ; 
upharsin,  thy  kingdom  is  divided,  and  given  to  the 
Medes  and  Persians.  The  justness  of  this  interpre- 
tation was  confirmed  by  the  event,  for  that  same 
night  was  Belshazzar  slain. 

My  friends,  this  story  affords  an  instructive,  ad- 
monitory lesson  to  us  all ;  for  though  we  have  not, 
like  Belshazzar,  profaned  the  consecrated  vessels 
of  the  Lord,  or  praised  the  gods  of  the  heathen, 
who  are  vanity  and  a  lie,  yet  we  have,  in  various 
ways  insulted  our  Creator  and  provoked  him  to 
jealousy.  We  have  often  consumed  his  bounty 
upon  our  lusts ;  we  have  perverted  those  faculties, 
which  ought  to  have  been  consecrated  to  his  ser- 
vice ;  we  have  loved  and  served  and  idolized  the 
world,  and  the  God,  in  whose  hand  our  breath  is, 
and  whose  are  all  our  ways  we  have  not  glorified ; 
and  though  the  displeasure  of  offended  heaven  is 
not  now  suddenly  and  openly  displayed,  as  it  was 
in  the  days  of  Daniel ;  though  no  hand  is  now  sent, 
to  write  the  sentence  of  condemnation  on  the  walls 
of  our  houses,  yet  there  is  still  an  invisible  witness, 
which  continually  records  our  actions ;  there  is 
still  a  just  and  omniscient  God,  by  whom  these  ac- 
tions are  weighed ';  it  is  still  true  that  we  shall  re- 
ceive of  him  a  just  recompense  of  reward,  accord- 
ing to  our  works.     Our  days  are  already  number- 


1  12  ™EN  TRIED, 

ed  and  will  soon  be  finished;  for  God  has  set 
bounds  to  our  lives  which  we  cannot  pass.  Soon 
shall  we  be  weighed  in  the  balance  of  eternal  truth 
and  justice,  and  if  we  are  found  wanting,  we  shall 
be  cut  in  sunder,  and  have  a  portion  appointed  us 
with  hypocrites  and  unbelievers.  And  say,  my 
friends,  are  you  all  prepared  to  pass  this  solemn 
test  ?  Should  the  same  hand,  which  wrote  the  doom 
of  impious  Belshazzar  on  the  plaster  of  the  wall  of 
his  palace,  be  now  commissioned  to  write  our  names, 
our  characters  and  our  doom  on  the  plaster  of  the 
walls  of  this  house,  are  there  none  here  present, 
whose  thoughts  would  trouble  them  ;  none,  whose 
countenances  would  be  changed  by  conscious  guilt ; 
none,  over  against  whose  names  the  damning  sen- 
tence, tekel,  would  be  seen  inscribed  ? 

This  is  a  most  interesting  and  important  question 
to  all  of  us ;  a  question,  which  ought  by  no  means 
to  remain  doubtful  ;  a  question,  which  it  is,  per- 
haps, as  much  as  our  immortal  souls  are  worth,  to 
leave  for  a  single  day  undecided.  And  why  should 
it  remain  undecided  ?  Have  we  not,  in  our  own 
hands,  the  balance  in  which  our  actions  and  char- 
acters will  one  day  be  weighed  ?  Has  not  the  Judge 
himself  informed  us,  in  the  clearest  manner,  of  the 
rules  and  maxims  by  which  he  will  be  guided  in 
determining  our  irrevocable  doom  ?  Let  us,  then, 
avail  ourselves  of  the  information,  which  he  has 
given  us,  and  resolve,  before  we  leave  this  house, 
to  know  the  worst  of  our  situation,  and  ascertain 
what  sentence  we  have  reason  to  expect  from  the 


AND  FOUND  DEFECTIVE.  113 

mouth  of  God.  Let  us,  this  evening,  anticipate 
the  proceedings  of  the  judgment  day,  and  impar- 
tially weigh  our  characters,  hopes  and  pretensions 
in  the  balance  of  the  sanctuary,  that  we  may  dis- 
cover, before  discovery  will  be  too  late,  whether  we 
are  prepared  to  meet  our  Judge  in  peace. 

I.  Let  us  place  in  this  balance  the  pretensions 
and  characters  of  those,  who  hope  for  heaven  be- 
cause they  were  born  in  a  Christian  country,  are 
descended  from  pious  parents ;  and  were  by  them 
in  their  infancy  given  up  to  God  in  the  ordinance 
of  baptism,  and  have  enjoyed  the  advantages  of  a 
religious  education.  That  there  are  persons,  who 
build  their  eternal  hopes  on  this  foundation,  daily 
experience  but  too  plainly  evinces ;  and,  perhaps, 
there  may  be  some  such  in  this  assembly.  If  so, 
we  must  assure  them,  that  they  are  building  upon 
the  sand,  and  that  they  will  be  found  wanting,  when 
weighed  at  the  bar  of  God.  For  though  the  priv- 
ileges, with  which  such  persons  are  favored,  afford 
them  peculiar  advantages  for  becoming  religious  ; 
yet  they  do  not  render  them  so,  but,  on  the  contra- 
ry, unless  suitably  improved,  greatly  aggravate  their 
guilt  and  punishment.  To  whom  much  is  given, 
of  them  will  much  be  required  ;  and  those,  who  are 
thus  early  taught  their  Lord's  will,  unless  they  per- 
form it,  will  be  beaten  with  many  stripes.  Think 
not,  says  John  the  Baptist  to  the  Jews,  who  trusted 
in  their  religious  privileges, — think  not  to  say  with- 
in yourselves,  we  have  Abraham  to  our  father ;  that 

is,  trust  not  in  your  descent  trom  that  pious  patri- 

If 


114  MEN  TRIED, 

arch,  nor  to  your  covenant  relation  to  God ;  for  1 
say  unto  you,  that  God  is  able,  of  these  stones,  to 
raise  up  children  unto  Abraham.  To  the  same 
purpose  St.  Paul  writes  to  the  Philippian  Chris- 
tians. If  any  man,  says  he,  thinketh  that  he  hath 
whereof  he  might  trust  in  the  flesh,  I  have  more : 
Circumcised  the  eighth  day,  of  the  stock  of  Israel, 
of  the  tribe  of  Benjamin,  a  Hebrew  of  the  Hebrews; 
as  touching  the  law,  a  Pharisee.  But,  he  adds, 
what  things  were  gain  to  me,  those  I  counted  loss 
for  Christ. 

II.  Let  us  bring  to  the  test  of  the  law  and  the 
testimony,  the  characters  and  hopes  of  those,  who 
are  trusting  for  salvation  to  a  good  natural  dispo- 
sition, and  a  harmless,  inoffensive  life.  It  is  pos- 
sible, that  some  of  you,  my  friends,  may  be  trusting 
to  these  things.  You  can  plead,  that  your  tempers 
are  gentle,  conciliating,  mild  and  amiable  ;  that  your 
conduct  and  deportment  are  winning  and  prepos- 
sessing ;  that  you  are  admired  and  beloved  by  your 
friends  and  acquaintance,  and  are  not  conscious  of 
having,  in  a  single  instance,  wilfully  injured  your 
fellow  creatures  or  offended  your  Creator.  But  if 
you  can  plead  nothing  more  than  this,  you  will  most 
certainly  be  found  wanting  in  the  sight  of  that  God, 
by  whom  actions  are  weighed.  He  will  not  be 
satisfied  with  a  bare  negative  goodness,  if  we  may 
be  allowed  the  expression.  He  will  not  think  it 
sufficient,  that  you  have  abstained  from  outward 
offences,  or  avoided  overt  acts  of  sin,  while  you 
have  failed  to  perform  what  he  has  commanded. 


AND  POUND  DEFECTIVE.  115 

Those  who  leave  undone  what  they  ought  to  do, 
will  be  as  certainly,  if  not  as  severely  punished,  as 
those,  who  do  what  they  ought  not  to  have  done. 
Not  only  those  vines  which  produce  the  grapes  of 
Sodom,  and  the  clusters  of  Gomorrha,  but  those 
also,  which  do  not  produce  the  fruits  of  holiness, 
will  be  cast  into  the  tire ;  and  though  you  are  cov- 
ered with  leaves,  and  adorned  with  flowers ;  though 
you  make  a  fair  and  flourishing  appearance  in  the 
sight  of  men,  yet  he  must  and  will  consider  you  as 
barren  and  unprofitable,  because  you  are  destitute 
of  these  fruits ;  he  must  condemn  you  as  slothful 
and  unfaithful  servants,  because  you  have  neglect- 
ed to  improve  the  talents  with  which  you  were  en- 
trusted. It  was  part  of  the  heavy  charge  brought 
against  the  king  of  Babylon,  that  he  had  not  glori- 
fied the  God,  in  whose  hands  his  life  was,  and 
whose  were  all  his  ways.  To  the  same  charge  you 
must  plead  guilty,  since  you  have  never  glorified, 
nor  even  sincerely  aimed  to  glorify  God.  The  ami- 
able dispositions  in  which  you  trust,  do  not  lead 
you  to  seek  his  glory,  or  to  obey  his  commands. 
In  fact,  they  have  nothing  in  them  of  the  nature  of 
true  religion ;  but  are  merely  corporeal  instincts, 
and  are  often  found  in  perfection  among  irrational 
animals.  You  are,  therefore,  found  wanting.  You 
want  the  one  thing  needful ;  and  were  our  blessed 
Saviour  now  on  earth,  he  would  say  to  each  of  you, 
as  he  did  to  the  amiable  young  ruler,  one  thing  thou 
lackest.  Go,  and  sell  all  that  thou  hast,  and  give  to 
the  poor,  and  come,  take  up  thy  cross  and  follow  me. 


116  MEN  TRIED, 

III.  Another  class,  perhaps,  will  boldly  come 
forward  and  say,  though  these  characters  are  just- 
ly considered  as  deficient,  yet  we  do  not  fear  that 
we  shall  be  found  wanting  ;  for  we  have  something 
more  than  mere  negative  goodness  to  plead.  In- 
stead of  misimproving,  or  abusing  our  time  and 
talents,  we  have  improved  them  with  diligence  and 
faithfulness.  Instead  of  injuring  our  fellow  crea- 
tures, we  have  endeavored  to  promote  their  happi- 
ness by  every  means  in  our  power.  We  have  been 
sober,  temperate,  honest,  and  industrious ;  have 
carefully  fulfilled  all  the  social  and  relative  duties 
of  life  ;  have  provided  fof  the  support  of  our  own 
families,  and  been  kind  and  liberal  to  the  poor  and 
afflicted.  In  short,  we  have  been  useful  members 
of  society,  and  have  faithfully  discharged  the  vari- 
ous duties,  which  we  owed  to  our  parents,  our 
children,  our  friends,  and  our  country.  We  do  not, 
indeed,  pretend  to  be  perfect,  and  confess  that,  in 
the  course  of  our  lives,  we  have  sometimes  been 
induced  by  strong  and  sudden  temptations  to  say 
or  do  things,  which  were,  perhaps,  improper  and 
sinful.  But  we  have  always  been  sorry  for  these 
offences,  and  they  are  but  few  and  trifling  compar- 
ed with  our  good  actions.  We  therefore  trust, 
that  a  merciful  God  has  forgiven  them,  and  are 
ready  to  appear  cheerfully  at  his  tribunal,  whenev- 
er he  shall  think  proper  to  summon  us  away. 
Such  ever  has  been  and  ever  will  be  the  language 
of  those,  who  are  ignorant  of  their  own  hearts, 
nnd  of  the  requirements  of  God's  law;  and  such 


AND  FOUND  DEFECTIVE.  1  1  7 

we  have  reason  to  fear,  is  the  secret  language  of 
some  in  this  assembly.  But  we  must  assure  you, 
my  friends,  that,  if  you  can  plead  nothing  more 
than  this,  you  will  certainly  be  found  wanting  at 
the  bar  of  God,  however  safe  and  confident  you 
may  feel ;  nor  can  you  possibly  escape,  unless  the 
Judge  should  break  his  word,  and  act  contrary  to 
his  own  solemn  declarations.  He  has  summed  up 
the  law,  by  which  you  will  be  tried  in  the  two  great 
commands  which  enjoin  it  upon  us  to  love  God 
with  all  our  hearts,  and  our  neighbor  as  ourselves- 
Now  even  though  we  should  allow  what  we  pre- 
sume none  of  you  will  pretend,  that  you  have 
through  life  perfectly  obeyed  this  latter  command, 
and  loved  your  neighbor  as  yourselves  ;  yet  you 
would  still  be  condemned  for  neglecting  to  love 
God  with  all  your  hearts.  The  performance  of 
all  the  duties,  which  you  owe  your  fellow  creatures, 
can  make  no  atonement  for  neglecting  the  far 
more  important  duties,  which  you  owe  to  your 
God  ;  for  as  our  Saviour  has  said,  in  a  similar  case, 
these  ought  ye  to  have  done,  and  not  to  have  left 
the  other  undone.  If,  therefore,  we  should  even 
allow  the  truth  of  all  your  pleas,  you  would  still 
be  found  guilty,  when  weighed  in  the  balance  of 
the  sanctuary,  of  wanting  that  perfect  love  to  God, 
which  the  divine  law  inflexibly  requires  of  all,  who 
seek  to  be  justified  by  its  works. 

But  we  cannot  allow  the  truth  of  these  pleas. 
We  cannot  allow  that  any  of  you  have  perfectly 
discharged  the  duties,  which  you  owe  your  fellow 


118  MEN  TRIED, 

creatures.  You  know,  you  must  know,  that  you 
have  not  loved  your  neighbors  as  yourselves,  and 
that,  therefore,  in  this  respect  also,  you  will  be 
found  wanting.  But  you  will,  perhaps,  object,  that 
it  is  impossible  for  any  one  to  love  his  neighbor  as 
himself;  it  is  contrary  to  nature  ;  it  is  morally  im- 
possible ;  and  since  God  is  a  merciful  being,  he 
certainly  will  not  judge  us  by  this  severe  law,  but 
will  make  some  allowance  for  the  imperfections 
and  infirmities  of  his  creatures.  If  such  are  your 
hopes,  listen  to  our  Saviour  and  his  apostle,  and 
they  will  vanish  at  once.  Says  the  apostle,  as  ma- 
ny as  have  sinned  without  law,  shall  also  perish 
without  law  ;  and  as  many,  as  have  sinned  in,  or 
under,  the  law,  shall  be  judged  by  the  law.  But 
will  not  the  rigor  of  this  law  be  mitigated  ?  No  ; 
for,  says  the  Judge,  though  heaven  and  earth 
should  pass  away,  yet  one  jot  or  one  tittle  shall  in 
no  wise  pass  from  the  law,  till  all  be  fulfilled. 
Whosoever  therefore  shall  break  one  of  the  least 
of  these  commandments  and  shall  teach  men  so ; 
the  same  shall  be  called  least  in  the  kingdom  of 
heaven  ;  that  is,  shall  never  enter~it ;  for  I  say  un- 
to you,  that  except  your  righteousness  exceed  the 
righteousness  of  the  scribes  and  pharisees,  ye 
shall,  in  no  wise,  enter  into  the  kingdom  of  heav- 
en. Yet  the  pharisees  had,  at  least,  as  much  right- 
eousness, as  any  moralist,  at  the  present  day. 
Some  of  them  could  say,  we  are  not  as  other  men 
are,  unjust,  extortioners,  or  adulterers.  We  fast 
twice  in  a  week,  and  give  tithes  of  all  we  possess. 


AND  FOUND  DEFECTIVE.  119 

But  it  is  evident,  from  our  Saviour's  own  declara- 
tions, that  those  who  can  say  nothing  more  than 
this,  will  be  found  wanting,  and  never  be  admit- 
ted into  the  kingdom  of  God. 

IV.  Perhaps  another  class  will  come  forward 
and  say,  we  allow  that  those,  who  trust  to  their 
own  moral  duties  for  salvation,  will  be  justly 
condemned ;  but  we  have  carefully  obeyed  the 
commands  of  the  first  table  ;  we  do  not  trust  to 
our  moral  duties,  and  therefore  hope  to  escape. 
We  have  never  worshipped  false  Gods;  we  have 
made  no  graven  images ;  we  have  never  taken 
God's  name  in  vain,  nor  do  we  profane  his  holy 
sabbath.  On  the  contrary,  we  entertain  a  great 
degree  of  veneration  and  love  for  God,  we  worship 
him  daily  in  our  families  and  closets ;  we  study  his 
word,  honor  his  institutions,  and  diligently  attend 
to  the  preaching  of  the  gospel,  in  season,  and  out 
of  season. 

But  permit  me  to  ask, — are  you  equally  careful 
to  perform  all  the  duties,  which  you  owe  to  your 
fellow  creatures?  Does  not  your  whole  religion 
consist  in  the  observance  of  external  forms,  prayer, 
reading  and  hearing  the  word  ?  Are  you  not  among 
the  number  of  forgetful  hearers,  rather  than  the 
doers  of  the  word ;  and  do  you  not  hope,  by  your 
religious  duties,  to  atone  for  your  moral  deficien- 
cies ?  Are  you  not  hard  and  unmerciful  in  your 
dealings ;  peevish,  fretful  and  morose  in  your  fam- 
ilies, or  indolent  in  performing  the  proper  duties  of 
the  station  in  which  you  are  placed  ?    Are  you  not 


120  MEN  TRIED, 

harsh  and  severe  in  censuring  the  conduct,  or  con- 
demning the  character  of  your  neighbors  ?  Above 
all,  are  you  not  deficient  in  the  great  duty  of  liber- 
ality to  the  poor,  and  of  doing  to  others,  as  you 
would  wish  that  they  should  do  to  you  ?  If  so,  vain 
are  all  your  religious  duties  ;  vain  your  pretensions 
of  love  to  God.  In  vain  do  you  pretend  to  obey 
the  commands  of  the  first  table,  while  you  neglect 
those  of  the  second ;  for  piety,  without  morality, 
is  even  worse  than  morality  without  piety.  You 
will  be  found  guilty  of  wanting  love  to  man  ;  and, 
consequently,  of  being  destitute  of  all  true  love  to 
God,  whatever  you  may  pretend ;  for,  says  the 
apostle,  he  that  loveth  not  his  brother,  whom  he 
hath  seen,  how  can  he  love  God,  whom  he  hath 
not  seen  ?  And  again,  whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shut- 
teth  up  his  bowels  of  compassion  from  him,  how 
dwelleth  the  love  of  God  in  him  ?  And  again,  if 
any  man  among  you  seem  to  be  religious,  and  bri- 
dleth  not  his  tongue  but  deceiveth  his  own  heart, 
that  man's  religion  is  vain. 

V.  Perhaps  some  may  be  found,  who  will  say, 
notwithstanding  these  observations,  still  our  hope 
remains  unshaken ;  for  we  have  both  piety  and 
morality.  We  not  only  deal  justly  and  love  mer- 
cy, as  it  respects  our  fellow  creatures,  but  also 
walk  humbly  with  our  God.  We  do  not  make  the 
performance  of  our  duties  to  men  an  excuse  for 
neglecting  our  duties  to  God;  nor,  on  the  other 
hand,  do  we  consider  the  discharging  of  our  duty 


AND  FOUND  DEFECTIVE.  121 

to  God  as  an  excuse  for  neglecting  our  duties  to 
men ;  but  we  carefully  attend  to  both.  We  keep 
up  the  worship  of  God  in  our  families  and  closets  ; 
we  bring  up  our  children  in  the  nurture  and  admo- 
nition of  the  Lord ;  we  reverence  the  sabbath  and 
other  institutions  of  religion,  and  diligently  attend 
to  the  word  read  and  preached.  In  addition  to 
this,  we  are  sober,  moral,  and  exemplary  in  our 
conduct ;  careful  to  promote  the  welfare  and  hap- 
piness of  our  families,  and  kind  to  the  poor,  the 
sick  and  distressed.  Tn  what  respect,  then,  can 
we  be  said  to  be  wanting  ? 

I  answer,  if  you  have  nothing  more  than  this, 
you  want  many  things. 

You  want  that  new  heart,  without  which  no  man 
can  see  the  kingdom  of  God.  You  want  that  faith, 
without  which  you  must  be  condemned.  You 
want  that  repentance,  without  which  you  must  in- 
evitably perish.  You  want  that  holiness,  without 
which  no  man  shall  see  the  Lord.  All  these  things 
are  every  where  represented  as  indispensably  ne- 
cessary to  salvation ;  and  yet  persons  may  do  eve- 
ry thing  which  you  profess  to  have  done,  without 
either  regeneration,  faith,  repentance  or  holiness. 
You  can  plead  nothing  more  than  the  pharisee,  who 
went  up  to  the  temple,  could  plead.  He  discharg- 
ed his  duties  to  men  no  less  faithfully  than  you  pro- 
fess to  have  done  ;  for  he  was  not  unjust,  nor  an  ex- 
tortioner, nor  an  adulterer ;  and  he  gave  the  tenth 
part  of  his  goods  to  the  poor.     In  addition  to  this, 

he  also  attended  to  the  duties,  which  he  owed  to 
16 


122  MEN  TRIED, 

God.  He  went  to  the  temple,  he  prayed,  he 
thanked  God,  and  fasted  twice  in  a  week.  Yet 
he  was  found  wanting,  and  sent  away  empty.  So 
the  young  ruler  could  say  respecting  the  command- 
ments, all  these  have  I  kept  from  my  youth  up  ; 
and  St.  Paul  tells  us,  that  before  his  conversion,  as 
touching  the  righteousness  of  the  law,  he  was 
blameless.  Yet  he  afterwards  counted  all  his  im- 
aginary righteousness  as  loss  for  Christ.  But  you 
will,  perhaps,  ask,  if  an  unregenerate,  impenitent 
sinner  can  do  all  these  things,  what  need  is  there 
of  regeneration  and  repentance  ?  As  well  may  you 
ask,  if  an  enemy  can  perforin  all  the  outward  acts 
and  services  of  a  friend,  what  need  is  there  of  any 
real  friendship  ?  Would  you  be  satisfied  with  your 
children,  if  they  served  and  obeyed  you  merely 
from  a  selfish  fear  of  punishment,  or  hope  of  re- 
ward ?  Would  you  be  pleased  with  any  of  their  at- 
tempts to  promote  your  happiness,  if  you  knew 
that  a  wish  to  obtain  a  portion  of  your  estates  was 
the  only  motive  and  governing  principle  of  their 
conduct  ?  But  the  slightest  sejf-examination  must 
convince  those  of  you,  whom  we  are  now  address- 
ing, that  you  are  actuated  merely  by  selfish  mo- 
tives in  all  the  religious  and  moral  duties  which 
you  perform.  You  are  not  sweetly  drawn  by  the 
gentle,  but  powerful  influence  of  love,  to  obey 
your  Father  in  heaven.  You  do  not  serve  him 
merely  for  the  pleasure  of  serving  him.  You  serve 
him  as  a  master,  and  not  as  a  father.  You  are 
actuated   either  by  fear  of  his  displeasure,  by  a 


A1VD  FOUND  DEFECTIVE.  123 

desire  of  obtaining  a  share  of  the  heavenly  inheri- 
tance, or  a  wish  to  be  freed  from  a  burden  of  guilt 
which  oppresses  you.  Self-interest,  therefore,  is 
really  the  god,  whom  you  worship;  you  serve 
yourselves  and  not  God,  in  all  that  you  do ;  and, 
therefore,  your  services  are  all  sins ;  they  are  an 
abomination  in  his  sight ;  because  you  want  that 
principle  of  supreme  love  to  God,  which  is  found 
only  in  the  renewed  soul,  and  without  which  it  is 
impossible  to  please  him  in  the  smallest  degree. 
They,  who  want  this,  want  every  thing. 

But  though  we  should  not  insist  upon  this, 
though  we  should  allow  that  all  your  duties  were 
performed  with  proper  views  and  motives ;  yet, 
still,  you  would  be  found  wanting.  You  would  be 
found  wanting  with  respect  to  the  improvement  of 
your  time  ;  for  how  much  of  this  is  misspent. 
How  much  is  daily  wasted  in  unnecessary  sleep,  in 
idle  conversation,  in  foolish  or  useless  pursuits,  and 
in  unproductive  idleness.  You  would  be  found 
wanting  in  the  government  of  your  thoughts ;  for 
what  an  innumerable  multitude  of  vain,  trifling  and 
sinful  imaginations  pass  through  your  minds  in  the 
course  of  a  single  day  ?  If  your  fellow  creatures 
were  acquainted  with  every  thing  that  passes  in 
your  breasts,  would  they  not  consider  you  as  want- 
ing wisdom  and  goodness?  How  then  must  you 
appear  in  the  sight  of  God  ?  You  would  be  found 
wanting  in  the  government  of  your  tongues ;  for 
how  many  foolish,  vain,  unprofitable  words  escape 
from  your  lips  in  the  course  of  a  day.     Yet  says 


124  MEN  TRIED, 

our  Saviour,  for  every  idle  word  that  men  speak, 
they  shall  give  account  in  the  day  of  judgment. 
In  a  word,  you  would  be  found  wanting  in  every 
respect ;  for  the  law  of  God  requires  perfect  obe- 
dience, in  thought,  word  and  deed,  and  pronounces 
a  curse  on  every  one,  who  does  not  thus  obey  it. 
It  requires  that  all  your  time,  all  your  talents,  all 
your  possessions,  all  your  thoughts  and  all  your  af- 
fections should  be  sincerely  consecrated  and  devo- 
ted to  God  ;  that  whether  you  eat,  or  drink,  or 
whatever  you  do,  should  be  done  to  his  glory.  It 
is  in  vain  to  pretend,  that  you  obey  this  law  more 
frequently  than  you  transgress  it ;  that  your  good 
actions  are  more  numerous  than  your  sins.  As 
well  might  a  thief  or  a  murderer  say,  I  have  obey- 
ed the  laws  of  my  country  for  many  years,  and 
have  only  broken  them  in  a  few  instances,  and 
therefore  I  ought  to  be  forgiven,  since  my  good 
actions  are  more  numerous  than  my  crimes.  Eve- 
ry one  must,  at  once,  be  sensible  of  the  folly  of 
this  plea.  Every  one  must  be  sensible,  that  all 
laws,  human  and  divine,  do,  and  ought  to,  require 
perfect  obedience,  and  to  punish  every  wilful  trans- 
gression ;  and  that  it  would  be  the  height  of  ab- 
surdity to  make  a  law  which  allowed  persons  to 
disobey  its  precepts.  If  the  law  of  God  allows 
men  to  sin  in  the  smallest  degree,  then  God  has 
become  the  patron  and  protector  of  sin,  and  is  no 
longer  perfectly  holy,  just  and  true.  But  the  law 
of  God  does  not  allow  men  to  sin  in  the  smallest 
degree.     It  considers   him,   who   offends   in  one 


AND  FOUND  DEFECTIVE.  125 

point,  as  guilty  of  all,  and  condemns  him  accor- 
dingly. It  considers  imperfect  obedience  as  no 
obedience;  and  therefore  every  one,  who  has  at 
any  time  transgressed  in  thought,  word,  or  deed  : 
every  one,  who  cannot  produce  a  perfect  right- 
eousness, will  be  found  wanting,  when  weighed  in 
this  impartial  balance. 

But  you  will  say,  if  this  be  the  case,  then  all 
will  be  found  wanting ;  for  the  scriptures  assure  us, 
that  there  is  not  a  just  man  on  earth,  who  doeth 
good  and  sinneth  not.  True,  my  friends,  by  the 
law  of  God  we  are  all  found  wanting.  We  have 
all  sinned,  and  the  whole  world  has  become  guilty 
before  God.  We  are  all  children  of  wrath,  and 
are  already  under  condemnation.  Do  you  ask, 
who  then  will  be  saved  ?  who  will  not  be  found 
wanting?  I  answer,  those  and  those  only,  who  can 
bring  and  place  in  the  balance  the  righteousness  of 
the  Lord  Jesus  Christ.  This  is  a  perfect  right- 
eousness, without  spot  or  blemish.  He  perfectly 
obeyed  the  whole  law.  He  loved  God  with  all  his 
heart,  and  his  neighbor  as  himself;  and  he  is  de- 
clared to  be  the  end  of  the  law  for  righteousness 
to  every  one  that  belie veth.  That  is,  he  fulfils,  or 
obeys  the  law  in  their  behalf.  Believers  are  unit- 
ed to  Christ  by  faith  in  such  a  manner,  that  they 
are  one  with  him  in  the  sight  of  God,  and  what  he 
has  done  is  considered  as  having  been  done  by 
them ;  and  hence  they  are  said  to  be  complete,  or 
perfect  in  him,  and  he  is  made  of  God  unto  them, 
wisdom,  righteousness,  sanctification  and  redemp- 


126  MEN  TRIED, 

tion.  Hence,  believers,  though  they  have  neither 
wisdom,  strength,  nor  righteousness  of  their  own, 
are  wise  in  Christ's  wisdom,  strong  in  his  strength, 
and  righteous  in  his  righteousness;  and,  therefore, 
when  weighed  in  the  balance  they  shall  not  be 
found  wanting.  There  is  no  condemnation  to 
them,  that  are  in  Christ  Jesus.  But  all,  who  are 
not  united  to  Christ  by  faith,  will  be  found  want- 
ing ;  all  their  righteousness  will  be  proved  light  as 
nothing  and  vanity,  and  they  will  share  in  the 
doom  of  impious  Belshazzar. 

But  here  an  important  question  arises  :  How 
may  an  interest  in  the  righteousness  of  Christ  be 
obtained  ?  I  answer, — it  cannot  be  purchased,  for 
it  is  infinitely  above  all  price,  nor  will  he  sell  his 
favors.  It  cannot  be  merited  ;  for  the  best  merit 
nothing,  but  destruction.  It  must  come  as  a  free 
gift.  But  to  whom  will  it  be  given  ?  I  answer,  it 
is  freely  and  unconditionally  offered  to  all,  who 
will  accept  it  by  faith.  None,  however,  will  ever 
accept  it  but  those,  who  see  that  they  have  no 
righteousness  of  their  own  to  plead.  None  will 
accept  it  but  those,  who  are  truly  convinced,  that 
they  have  never  performed  a  good  action,  uttered 
a  good  word,  or  exercised  one  good  affection. 
Hence  our  Saviour  informs  us,  that  publicans  and 
harlots,  the  very  refuse  of  society,  will  sooner  en- 
ter the  kingdom  of  heaven,  than  those,  who,  like 
the  pharisees,  trust  in  themselves  that  they  are 
righteous.  Hence  also  we  find  that  the  promises 
of  the  gospel  are  ever  made  to  the  poor  in  spirit. 


AND  FOUND  DEFECTIVE.  127 

to  the  self-condemned  sinner,  to  the  mourners  for 
sin,  and  to  the  penitent  and  contrite  heart.  Such 
characters  see  and  feel  that  they  have  nothing  of 
their  own  to  plead  ;  nothing  which  they  dare  place 
in  the  balance.  They  see,  as  did  the  apostle,  that 
in  them  there  dwells  no  good  thing ;  they  see  that 
they  are  wholly  unworthy  of  God's  favor,  and  de- 
serve nothing  but  death  at  his  hands  ;  they  see 
that,  if  they  ever  are  saved,  they  must  be  saved  by 
free,  sovereign  grace.  Hence  they  are  willing  to 
throw  themselves  at  Christ's  feet,  and  resign  them- 
selves entirely  to  his  disposal.  They  are  willing  to 
receive  him  by  faith,  as  he  is  freely  offered  in  the 
gospel,  and  to  depend  on  his  righteousness,  atone- 
ment, and  intercession  alone  for  salvation.  But 
never  will  the  self-righteous  sinner  do  this  ;  never 
will  he  submit  to  be  saved  in  this  humbling  way. 
He  may  indeed  be  willing  that  Christ  should  sup- 
ply the  deficiences  of  his  own  imaginary  right- 
eousness, and  atone  for  the  few  trifling  sins  which 
he  has  committed ;  but  he  is  resolved  to  have  at 
least  part  of  the  glory  of  his  salvation ;  he  will  not 
depend  on  Christ  alone ;  and  therefore  in  reality 
does  not  depend  upon  him  at  all,  nor  will  he  re- 
ceive any  benefit  from  him  ;  for  our  Saviour  will 
have  no  partners  in  this  work.  He  will  save  us 
alone,  or  leave  us  to  perish.  He  will  have  all  the 
glory,  or  we  never  shall  join  in  the  song  of  the  re- 
deemed. 

Thus  have  I  endeavored,  in  a  plain,  simple,  una- 
dorned manner,  to  set  before  you   the   sentence 


128  MEN  TRIED, 

which  you  have  reason  to  expect  at  the  judgment 
day,  and  the  manner  in  which  you  may  escape  the 
fate  of  those,  who  will  be  weighed  in  the  balance 
and  be  found  wanting.  I  have  avoided  every 
thing  which  might  tend  only  to  amuse,  or  to  ren- 
der the  subject  obscure,  and  have  only  sought  to 
render  it  intelligible  to  persons  of  every  descrip- 
tion. And  now  permit  me  to  ask,  what  is  the  re- 
sult ?  Will  you  go  to  the  judgment  seat  in  your 
own  righteousness,  or  in  that  of  Christ  ?  If  you 
are  still  determined  to  depend  on  yourselves,  or  on 
the  mercy  of  God  out  of  Christ,  I  cannot  help  it. 
I  would  only  remind  you  of  what  God  has  said ; 
Cursed  be  the  man,  that  trusteth  in  man,  and  maketh 
flesh  his  arm,  and  whose  heart  departeth  from  the 
Lord.  Behold,  all  ye,  that  kindle  a  fire,  that  com- 
pass yourselves  about  with  sparks,  walk  in  the 
light  of  your  fire,  and  in  the  sparks  that  ye  have 
kindled ;  this  shall  ye  have  at  my  hand  ;  ye  shall 
lie  down  in  sorrow.  But  if  there  are  any  of  you, 
who  begin  to  fear,  that  you  shall  be  found  wanting 
on  that  awful  occasion ;  any,  who  feel  that  they 
are  poor,  and  miserable,  and  wretched,  and  blind, 
and  naked,  let  them  comply  with  the  gracious 
counsel  and  invitation  of  Christ,  and  receive  of 
him,  a  complete  and  perfect  righteousness,  without 
money  and  without  price.  He  requires  of  you  no 
other  worthiness  than  a  heart  felt  conviction,  that 
you  are  utterly  unworthy.  He  requires  no  other 
goodness,  than  a  sincere  acknowledgment,  that  you 
have  in  you  no  good  thing.     He  requires  nothing 


AND  FOUND  DEFECTIVE.  129 

else  of  you,  in  order  to  salvation,  but  a  readiness 
to  be  saved  in  his  own  way  and  upon  his  own 
terms.  Be  not  then  discouraged  to  find  that  you 
are  the  chief  of  sinners  ;  that  you  have  no  good- 
ness, no  worthiness,  no  righteousness  of  your 
own  to  plead.  Did  you  possess  any  of  these,  he 
would  not  receive  you  ;  for  he  came  to  save,  not 
the  worthy,  but  the  unworthy ;  not  the  righteous, 
but  the  sinful ;  not  those,  who  feel  able  to  save 
themselves,  but  those,  who  feel  utterly  lost  and  un- 
done without  him.  So  long  as  you  imagine,  that 
you  have  any  good  qualities  to  recommend  you  to 
his  favor,  you  are  separated  from  him  by  an  im- 
passable gulf;  for  sooner  may  a  camel  pass 
through  the  eye  of  a  needle,  than  one  who  is  rich 
in  his  own  opinion  enter  the  kingdom  of  God. 


17 


130  OUR  SIINS  INFINITE 

SERMON  VII. 

OUR  SINS    INFINITE   IN  NUMBER  AND  ENORMITY. 
JOB  XXII.  5. 

IS  NOT  THY  WICKEDNESS  GREAT?    AND  THINE  INIQUITIES  INFINITE? 

This  question  was  addressed  by  Eliphaz  to  Job. 
He  was  led  to  ask  it  by  a  suspicion,  that  Job  was 
a  hypocrite.  He  had  imbibed  the  erroneous  opin- 
ion, that  great  temporal  calamities  are  inflicted  on 
none,  except  the  wicked.  Hence  he  inferred  from 
the  unprecedented  afflictions  of  Job,  that,  notwith- 
standing all  his  professions  and  fair  appearances  of 
piety,  he  was  a  wicked  man.  He  therefore  endea- 
vored to  convince  him  that  this  was  his  character, 
and  that  he  had  been  deceived  respecting  himself. 
With  this  view  he  addressed  him  in  the  language 
of  our  text :  Is  not  thy  wickedness  great  ?  and 
thine  iniquities  infinite  ?  Had  Job  really  been 
what  Eliphaz  erroneously  supposed  him  to  be,  this 
would  have  been  a  very  proper  question,  and  the 
charge,  which  it  implies,  would  have  been  strictly 
just.  It  is,  therefore,  still  a  proper  question  to  be 
proposed  to  all,  who  are  ignorant  of  themselves. 
Indeed,  it  may,  without  impropriety,  be  addressed 
to  every  child  of  Adam ;  since  there  is  not  an  in- 
dividual among  them,  who,  if  he  answer  it  truly, 
must  not  answer  it  in  the  affirmative.  To  estab- 
lish this  truth — that  the  sins  of  men  are  infinite  in 
number  and  enormity — is  my  present  design. 


IN  NUMBER  AND  ENORMITY.  131 

In  prosecuting  this  design  it  becomes  necessary 
to  show,  as  clearly  as  possible,  what  meaning  is 
attached  to  the  terms,  sin,  and  wickedness,  in  the 
Word  of  God  :  I  say,  in  the  Word  of  God  ;  for  it 
is  too  evident  to  require  proof,  that,  by  these  terms, 
men  usually  mean  something  very  different  from 
what  is  meant  by  the  inspired  writers.  The  word, 
sin,  for  instance,  is  considered  by  many  as  synony- 
mous with  crime  ;  and  by  crime  they  mean  the 
violation  of  some  human  law,  or  of  the  common 
rules  of  morality  and  honesty.  Hence  they  con- 
clude, that,  if  a  man  obeys  the  laws  of  his  coun- 
try, and  lives  a  sober,  moral  life,  he  has  few,  if 
any,  sins  to  answer  for.  A  similar  meaning  they 
attach  to  the  term,  wicked.  By  a  wicked  man, 
they  suppose,  is  intended,  a  man  openly  and  gross- 
ly immoral,  impious,  or  profane ;  one  who  treats 
religion  with  avowed  disrespect,  or  who  denies  the 
divine  authority  of  revelation.  But  very  different 
is  the  meaning,  which  the  inspired  writers  attach 
to  these  terms.  By  wicked  men,  they  mean  all 
who  are  not  righteous ;  all,  who  do  not  repent  and 
believe  the  gospel,  however  correct  their  external 
conduct  may  be ;  and,  by  sin,  they  mean  a  viola- 
tion of  the  divine  law,  which  requires  us  to  love 
God  with  all  our  hearts,  and  our  neighbor  as  our- 
selves ;  for,  says  the  apostle,  sin  is  a  transgression 
of,  or  a  deviation  from,  the  law.  This  law  branch- 
es out  into  various  and  numerous  precepts,  pre- 
scribing, with  great  minuteness,  our  duties  towards 
all  the  beings,  with  whom  we  are  connected,  and 


132  OUR  SINS  INFINITE 

the  dispositions,  which  are  to  be  exercised  in  every 
situation  and  relation  of  life  ;  and  the  violation  and 
disregard  of  any  of  these  precepts,  is  a  sin.  The 
gospel,  also,  has  its  precepts,  as  well  as  the  law. 
It  requires  repentance,  faith  and  obedience  ;  and 
neglecting  to  obey  these  precepts,  is  represented  as 
sinful  in  the  highest  degree.  In  a  word,  when  we 
do  not  perfectly  obey  all  God's  commands,  in  feel- 
ing, thought,  word,  and  action,  we  sin.  When  we 
do  not  feel,  and  think,  and  speak,  and  act,  as  he 
requires,  we  are  guilty  of  what  are  denominated  sins 
of  omission.  When  we  feel,  think,  or  speak,  or 
act,  in  such  a  manner  as  he  forbids,  we  are  guilty 
of  the  sin  of  commission.  These  general  remarks 
will  be  sufficient  to  convince  every  one,  who  knows 
any  thing  of  God,  of  himself,  or  of  the  divine  law, 
that  his  sins  are  exceedingly  numerous.  But  since 
most  men  are  unacquainted  with  all  these  subjects, 
and,  especially,  with  the  nature,  strictness,  and  ex- 
tent of  God's  law,  it  will  be  necessary,  in  order  to 
produce  conviction,  to  be  more  particular.  And 
since  the  heart  is  represented  as  the  fountain, 
whence  all  evil  flows ;  the  tree  which  gives  its  own 
character  to  all  the  fruit  produced  by  it,  let  us  be- 
gin with  that,  and  consider, 

1 .  The  sin  of  our  hearts ;  or,  in  other  words,  of 
our  dispositions  and  feelings.  The  sins  of  this 
class  alone,  of  which  the  best  man  on  earth  is 
guilty,  are  innumerable.  They  form  by  far  the 
heaviest  part  of  the  charge,  which  will  be  brought 
against  every  impenitent  sinner  at  the  judgment 


IN  NUMBER  AND  ENORMITY.  133 

day.    Yet  most  men  think  nothing  of  them.    They 
seem  to  imagine,  that,  if  the  outside  be  clean,  the 
feelings  and  dispositions  of  the  heart  are  of  little 
consequence.     But    God    thinks  very  differently  ; 
and  a  moment's  reflection  will  convince  us,  that  a 
being,  who  commits  no  outward  sins,  may,   not- 
withstanding, be  the  chief  of  sinners.     Such,  for 
instance,  are  the  evil  spirits.     None  will  deny,  that 
they  are  sinful  in  the  highest  degree.     But  they 
have  no  hands,  to  act ;  no  tongue,  to  speak.     All 
their    sins    are    inward    sins;    sins   of  the   heart. 
It  is  obvious  then,  that  persons  may  be  the  great- 
est sinners  in  the  universe,  without  being  guilty  of 
one  outward  sin.     The  law  of  God,  and  the  gos- 
pel of  Christ,  teach  the  same  truth.     What  they 
principally   require,  is  right  feelings  and  disposi- 
tions.    What  they  chiefly  forbid  and  condemn,  is, 
feelings  and  dispositions,  that  are  wrong.     For  in- 
stance, love  is  an  affection ;  repentance  is  an  af- 
fection ;    faith  is  a  feeling ;    humility,  a  feeling ; 
hope,  patience,  resignation,  and  contentment,  are 
feelings.     Yet  all  these  are  required  of  us  as  in- 
dispensable duties.     On  the  other  hand,  unbelief 
is  a  feeling ;  selfishness,  impenitence,  pride,  love 
of  the  world,  covetousness,   envy,  anger,  hatred, 
and  revenge,  are  feelings.     Yet  all  these  things  are 
forbidden  as  the  worst  of  sins ;    sins,   for  which 
those,  who  indulge  them,  will  be  condemned.     It 
is  evident  then,  that,  if  we  wish  to  know  the  num- 
ber of  our  sins,  we  must  look  first,  and  chiefly,  at 
the  feelings  and   dispositions  of  our  hearts.     And 


134  OUR  SINS  INFINITE 

if  we  do  thus  look  at  them,  we  shall  be  convinced, 
in  a  moment,  that  our  sins  are  numberless.  Every 
moment  of  our  waking  existence,  in  which  we  do 
not  love  God  with  all  our  hearts,  we  sin  ;  for  this 
constant  and  perfect  love  to  God  his  law  requires. 
Every  moment,  in  which  we  do  not  love  our  neigh- 
bor as  ourselves,  we  sin ;  for  this  also  we  are  com- 
manded to  do.  Every  moment,  in  which  we  do 
not  exercise  repentance,  we  sin ;  for  repentance  is 
one  of  the  first  duties  required  of  us.  Every  mo- 
ment, in  which  we  do  not  exercise  faith  in  Christ, 
we  sin  ;  for  the  constant  exercise  of  faith  the  gos- 
pel everywhere  requires.  When  we  do  not  set  our 
affections  on  things  above,  we  sin  ;  for  on  these 
we  are  required  to  place  them.  When  we  are  not 
constantly  influenced  by  the  fear  of  God,  we  sin  ; 
for  we  are  commanded  to  be  in  the  fear  of  the 
Lord  all  the  day  long.  When  we  do  not  rejoice 
in  God,  we  sin  ;  for  the  precept  is,  Rejoice  in  the 
Lord  always.  When  we  are  not  properly  affected 
by  the  contents  of  God's  word,  we  sin  ;  for  this 
want  of  feeling  indicates  hardness  of  heart,  one  of 
the  worst  of  sins.  When  we  do  not  forgive  and 
love  our  enemies,  we  sin ;  for  this  Christ  requires 
of  us.  In  a  word,  whenever  our  hearts  are  not  in 
a  perfectly  holy  frame,  we  are  sinning ;  for  God's 
language  is,  Be  ye  holy,  for  I  am  holy  ;  be  perfect, 
as  your  Father  in  heaven  is  perfect.  And  if  we 
thus  sin,  when  we  do  not  exercise  right  feelings, 
much  more  do  we  sin,  when  we  exercise  those,  that 
are  wrong.     When  we  are  dissatisfied  with  any  part 


IN  NUMBER  AND  ENORMITY.  135 

of  God's  word,  or  with  any  of  his  providential  dis- 
pensations ;  when  we  feel  a  disposition  to  mur- 
mur at  our  situation,  at  our  disappointments  and 
afflictions,  at  the  weather,  or  the  seasons,  we  sin  ; 
for  these  are  the  heart  risings  of  rebellion  against 
God,  and  they  render  it  impossible  for  us  to  say 
sincerely,  Thy  will  be  done.  When  we  hate  any 
one,  we  sin  ;  for  he,  that  hateth  his  brother,  is  a 
murderer.  When  we  feel  a  revengeful,  or  unfor- 
giving temper,  we  sin  ;  for  if  we  forgive  not  our 
enemies,  God  will  not  forgive  us  When  we  se- 
cretly rejoice  in  the  calamities  of  others,  we  sin ; 
for  he,  that  is  glad  at  calamities,  shall  not  go  un- 
punished ;  and  God  is  said  to  be  displeased  with 
those,  who  rejoice  when  their  enemy  falls.  When 
we  envy  such  as  are  above  us,  we  sin  ;  for  envy- 
ings  are  mentioned  among  the  sinful  works  of  the 
flesh.  When  we  covet  any  thing,  that  is  our  neigh- 
bor's, we  sin ;  for  this  is  expressly  forbidden  by  the 
tenth  commandment.  When  we  love  the  world,  we 
sin  ;  for  if  any  man  love  the  world,  the  love  of  the 
Father  is  not  in  him. — But  I  forbear  to  enlarge  ; 
for  who,  that  knows  any  thing  of  himself,  will  de- 
ny, that  the  wickedness  of  his  heart  is  great,  and 
its  iniquities  numberless  ? 

2.  Let  us,  in  the  next  place,  consider  the  sin- 
fulness of  our  thoughts.  The  thoughts  are  the  off- 
spring of  the  mind,  as  the  feelings  are  of  the  heart  ; 
and  that  they  may  be  sinful,  the  scriptures  plainly 
teach.  The  wise  man  declares  foolish  thoughts  to 
be  sinful      Our  Saviour  classes  evil  thoughts  with 


136  OUR  SINS  INFINITE 

thefts,  murders,  and  adulteries.  O  Jerusalem,  says 
Jehovah,  wash  thy  heart  from  wickedness,  that  thou 
mayest  be  saved.  How  long  shall  vain  thoughts 
lodge  within  thee  ?  Let  the  unrighteous  man  for- 
sake his  thoughts.  The  thoughts  of  the  wicked  are 
an  abomination.  Hear,  O  earth,  I  will  bring  evil 
upon  this  people,  even  the  fruit  of  their  thoughts. 
Even  men's  characters  are  determined  by  their 
thoughts  and  purposes ;  for  as  a  man  thinketh  in 
his  heart,  so  is  he.  These  passages  are  more  than 
sufficient  to  prove,  that  there  may  be  much  sin 
committed  in  thought.  And  if  vain,  foolish  thoughts 
are  sinful,  who,  who,  my  hearers,  can  enumerate 
his  sins  ?  Who  can  even  number  the  sins  of  this 
kind,  of  which  he  is  guilty  in  a  single  day  ?  And 
many  of  these  thoughts  are  rendered  peculiarly 
sinful  by  being  indulged  in  the  house  of  God,  du- 
ring the  hours  set  apart  for  devotion,  when,  if  ev- 
er, the  mind  ought  to  be  solemn  and  collected. 
But  it  is  here  impossible  to  descend  to  particulars. 
We  must  leave  every  one  to  reflect,  as  he  pleases, 
on  the  atheistical  thoughts,  the  impious  and  pro- 
fane thoughts,  the  impure,  covetous,  vain,  foolish, 
and  absurd  thoughts,  which  have  passed  through 
his  mind,  and  been  entertained  there.  And  while 
you  reflect  on  this,  remember,  that  thoughts  are 
the  language  of  disembodied  spirits ;  that  thoughts 
are  words  in  the  ear  of  God  ;  and  that  our  guilt, 
in  his  sight,  is  no  less  great  than  if  we  had  actually- 
given  utterance  to  every  thought,  which  has  lodg- 
ed in  our  minds.     Agreeably,  we  ftnd  our  Saviour 


IN  NUMBER  AND  ENORMITY.  137 

answering  the  thoughts  of  those  around  him,  just  as 
he  would  if  they  had  expressed  them  in  words  ;  and, 
in  many  passages,  God  charges  sinners  with  saying, 
what,  it  appears,  they  only  thought.  In  the  ear  of 
Jehovah,  then,  our  thoughts  have  a  tongue  ;  and 
what  he  hears  them  say,  we  may  learn  from  the 
inspired  declaration.  Every  imagination  of  the 
thoughts  of  man's  heart  is  evil  continually.  And 
surely,  no  man,  who  believes  this  declaration,  none, 
who  believes,  that  thoughts  are  words  in  the  ear  of 
Jehovah,  can  doubt  that  his  wickedness  is  great, 
and  his  iniquities  numberless. 

3.  From  sins  of  thought,  let  us,  next,  proceed 
to  those  of  the  tongue.  From  what  has  been  said 
of  our  feelings  and  thoughts,  it  is  evident,  that  this 
class  of  sins  also  must  be  exceedingly  numerous ; 
for  it  is  out  of  the  abundance  of  the  heart,  that  the 
mouth  speaketh.  If  then  sin  prevails  in  the  heart, 
it  will  flow  out  through  the  lips.  That  it  does  so, 
is  but  too  obvious.  Not  to  insist  on  the  falsehoods, 
the  slanders,  the  profane,  impious,  and  indecent  ex- 
pressions, which  are  daily  uttered  by  many  persons, 
it  may  be  sufficient  to  remind  you,  that  of  every 
idle  word,  which  men  speak,  they  shall  give  ac- 
count in  the  day  of  judgment.  Every  idle  word 
then  is  a  sin.  But  what  are  idle  words  ?  I  answer, 
all  that  are  not  necessary,  and  which  do  not  tend 
to  produce  good  effects.  God's  precepts  are,  Let 
no  corrupt  communication  proceed  out  of  your 
mouth ;  but  that  which  is  good  to  the  use  of  edify- 
ing. Let  your  speech  be  always  with  grace,  that 
18 


138  OUR  SINS  INFINITE 

it  may  minister  grace  unto  the  hearers.  Let  not 
foolish  talking  or  jesting,  which  are  not  becoming, 
be  once  named  among  you ;  but  rather  giving  of 
thanks.  These  rules,  perhaps,  will  be  considered 
by  some  as  too  strict;  but,  my  friends,  they  are  the 
rules,  which  God  prescribes  in  his  word  ;  they  are 
the  rules,  by  which  we  must  be  tried  hereafter. 
And  every  word,  which  does  "not  comport  with 
them,  is  an  idle  word  ;  and,  consequently,  sinful. 
How  innumerable,  then,  are  the  sins  of  the  tongue ! 
How  large  a  portion  of  all  the  words,  which  we  ut- 
ter, are,  at  best,  but  idle  words,  to  say  nothing  of 
those  which  are  obviously  sinful !  Well  might  the 
wise  man  say,  that  in  the  multitude  of  words  there 
wanteth  not  sin.  I  shall  only  add,  that  whenever 
we  speak  of  others  as  we  should  not  wish  them  to 
speak  of  us,  we  sin  against  the  law  of  love,  and  vi- 
olate our  Saviour's  golden  rule,  Whatsoever  ye 
would  that  men  should  do  unto  you,  do  ye  even  the 
same  to  them.  Happy  is  the  man,  who  can  truly 
say,  that,  in  this  respect  alone,  his  transgressions 
are  not  numberless. 

4.  Let  us  now  consider  our  sinful  actions.  And 
here,  my  friends,  we  shall  not  speak  of  what  the 
world  call  sins.  We  shall  say  nothing  of  thefts, 
frauds,  injuries,  intemperance,  and  debauchery.  If 
there  are  any  among  my  hearers,  who  are  not  free 
from  these  gross  enormities,  I  must  leave  the  task 
of  reproving  them  to  their  own  consciences.  Our 
concern  is  principally  with  those  sinful  actions, 
which  are  by  most  men  thought  innocent ;  and  for 


IN  NUMBER  AND  ENORMITY.  139 

which,  therefore,  conscience  seldom,  if  ever,  re- 
proves them.  To  begin  with  what  have  been  call- 
ed sins  of  omission  :  Withhold  not  good  from  him, 
to  whom  it  is  due,  when  it  is  in  the  power  of  thine 
hand  to  do  it.  For  to  him,  that  knoweth  to  do 
good,  and  doeth  it  not,  to  him  it  is  sin.  From  these 
passages  it  appears,  that,  whenever  men  have  an 
opportunity  to  do  good,  either  to  the  bodies  or 
souls  of  men,  or  of  doing  any  good  work  for  the 
glory  of  God,  and  neglect  to  improve  it,  they  sin. 
Of  how  many  sins,  then,  are  we  guilty  !  How  ma- 
ny thousands  of  opportunities  for  doing  good  have 
we  suffered  to  pass  unimproved  !  How  much  good 
has  been  done  by  many  of  our  fellow  creatures, 
with  no  greater  means,  than  we  have  enjoyed  !  Is 
not  the  charge,  which  was  brought  against  the 
proud  king  of  Babylon,  applicable  to  many  of  us  ? 
We  have  failed  to  glorify  the  God,  in  whose  hand 
our  breath  is.  Prayer  and  praise  glorify  God.  But 
these  duties  we  have  all  neglected  during  a  consid- 
erable part  of  our  lives  ;  and  many  of  us  are  still 
neglecting  them.  We  are  commanded,  whether  we 
eat,  or  drink,  or  whatever  we  do,  to  do  all  to  the 
glory  of  God.  These  precepts  apply  to  our  words, 
as  well  as  to  our  actions ;  and  they  prove,  that  ev- 
ery word,  which  we  have  not  spoken,  every  action, 
which  we  have  not  performed,  with  a  view  to  pro- 
mote the  glory  of  God,  and  in  the  name  of  the 
Lord  Jesus  Christ,  is  a  sin.  Hence  it  follows,  that 
all  the  words  and  actions  of  unrenewed  men  are 
sinful ;  for  they  never  do  any  thing,  either  to  the 


140  OUR  SINS  INFINITE 

glory  of  God,  or  in  the  name  of  Christ.  Agreea- 
bly, we  are  told,  that  the  ploughing  of  the  wicked 
is  sin;  that  the  prayer,  and  the  sacrifice  of  the 
wicked,  are  an  abomination ;  and  that  they,  who 
are  in  the  flesh,  that  is,  in  an  impenitent,  uncon- 
verted state,  cannot  please  God  ;  for  without  faith 
it  is  impossible  to  please  him.  We  do  not  mean, 
that  all  the  words  and  actions  of  unrenewed  men 
are  outwardly  wrong,  or  sinful ;  but  they  all  pro- 
ceed from  wrong  motives,  and  are  not  accompa- 
nied by  right  feelings ;  they  are  not  performed  with 
that  temper  and  disposition,  which  God  requires, 
and  are,  therefore,  sinful  by  defect.  They  are  like 
a  body  without  a  soul ;  the  heart,  at  which  God 
principally  looks,  and  which  he  requires,  is  unholy ; 
and,  therefore,  the  actions  are  the  same.  This  is 
the  import  of  our  Saviour's  comparison ;  the  tree 
is  corrupt,  and,  therefore,  the  fruit  is  not  good ;  for 
a  corrupt  tree  cannot  bring  forth  good  fruit.  To 
bring  all  that  need  be  said  on  this  subject  to  a 
point ; — every  feeling,  thought,  word,  and  action, 
which  is  not,  in  all  respects,  as  it  ought  to  be,  or 
as  God  requires  it  to  be,  is  sinful :  but  no  feeling, 
thought,  word,  or  action  of  an  impenitent  sinner, 
is,  in  all  respects,  what  God  requires  it  to  be; 
therefore,  every  feeling,  thought,  word,  and  ac- 
tion of  a  sinner  is  sinful.  If  then  men's  feelings, 
thoughts,  words,  actions,  are  numberless,  so  are 
their  sins. 

I  am  aware,  my  hearers,  that  this  conclusion  will 
startle,  and,  perhaps,  offend  some  of  you ;    but  if 


IN  NUMBER  AND  ENORMITY.  141 

we  follow  the  scriptures,  I  see  not  that  we  can  come 
to  a  different  conclusion.  I  only  ask  to  be  judged, 
or  rather  ask  you  to  judge  yourselves,  by  this  rule. 
If  you  can  prove,  by  fair  appeal  to  scripture,  that 
any  part  of  your  temper  and  conduct  has  been  per- 
fectly right,  perfectly  agreeable  to  God's  law,  I  will 
acknowledge,  that  my  conclusion  is  wrong.  I  will 
only  add,  that  the  scriptures  assert,  in  plain  terms, 
that  the  thoughts  of  the  wicked  are  an  abomination 
to  the  Lord,  that  the  way  of  the  wicked  is  an  abo- 
mination to  him;  that  every  work  of  their  hands, 
and  all  they  offer,  is  unclean.  If  we  believe  these 
assertions,  we  must  acknowledge,  that  our  wicked- 
ness is  great,  and  our  iniquities  infinite, — absolute- 
ly numberless. 

II.  It  is  further  necessary  to  show,  that  our  sins 
are  infinite,  not  only  in  number,  but  in  criminality; 
that  every  sin  is,  in  fact,  infinitely  evil,  and  deserv- 
ing of  infinite  punishment.     It  is  so, 

1.  Because  it  is  committed  against  an  infinite 
being,  against  God,  a  being  infinitely  powerful, 
wise,  holy,  just  and  good.  The  criminality  of  any 
offence  is  in  proportion  to  the  excellence  and  great- 
ness of  the  person,  against  whom  it  is  committed. 
For  instance,  it  is  wrong  for  a  child  to  strike  his 
brother.  Should  the  same  child  strike  his  father, 
it  would  be  incomparably  more  so.  Were  his  fa- 
ther a  king,  possessed  of  every  good  quality,  the 
act  would  be  still  more  criminal.  But  God  is  our 
heavenly  Father,  the  universal  King,  infinitely  ex- 
alted   above    every    human  parent,   above    every 


* 


142  OUR  SINS  INFINITE 

earthly  monarch ;  possessed,  in  an  infinite  degree, 
of  every  perfection,  which  can  entitle  him  to  the 
perfect  love,  confidence,  and  obedience  of  his  crea- 
tures. He  is  also  the  author  and  preserver  of  the 
very  powers  and  faculties,  which  we  employ  in  sin- 
ning against  him,  and  he  has  conferred  on  us  in- 
numerable favors.  Of  course,  we  are  under  infi- 
nite obligations  to  love  and  obey  him  ;  and,  there- 
fore, to  violate  these  obligations,  and  sin  against 
such  a  being,  must  be  an  infinite  evil. 

Again — that  every  sin  is  infinitely  evil  and  crimi- 
nal, is  evident  from  the  fact,  that  it  is  a  violation 
of  an  infinitely  perfect  law.  It  will  readily  be  al- 
lowed, that,  to  violate  a  good  law,  is  a  greater  evil, 
than  to  violate  a  law,  the  goodness  of  which  is 
doubtful.  It  will  also  be  allowed,  that,  if  there 
were  any  law  made  by  human  governments,  on 
obedience  to  which  the  honor,  the  welfare,  and 
even  the  existence  of  a  nation  depended, — to  vio- 
late that  law,  would  be  the  greatest  crime,  which  a 
subject  could  commit.  Now  the  law  of  God  is 
perfectly  holy,  just,  and  good.  If  it  were  univer- 
sally obeyed,  universal  and  endless  happiness  would 
be  the  consequence.  But  disobedience  to  this  law 
tends  to  produce  universal  and  endless  misery. 
Take  away  the  law  and  the  authority  of  God  ; 
there  would  be  no  right,  but  that  of  the  strongest ; 
violence,  discord,  and  confusion  would  fill  the  uni- 
verse ;  sin  and  misery  would  overspread  the  earth, 
would  ascend  to  heaven,  subvert  the  throne  of  Je- 
hovah, and  compel  him  to  live  in  the  midst  of  a 


IN  NUMBER  AND  ENORMITY.  143 

mad,  infuriated  mob,  the  members  of  which  were 
continually  insulting  him,  and  injuring  each  other. 
Now  every  violation  of  God's  law  tends  to  produce 
this  effect. 

Farther — every  sin  is  an  infinite  evil,  because  it 
tends  to  produce  infinite  mischief.  Let  us  trace 
this  tendency.  Suppose  all  the  universe  to  be  holy 
and  happy.  A  thought  or  feeling  tending  to  pro- 
duce sin,  rises  in  the  breast  of  some  one  creature. 
This  thought  or  feeling  is  indulged.  It  gains 
strength  by  indulgence ;  gradually  extends  its  in- 
fluence over  the  faculties  of  the  mind,  enslaves  the 
whole  man,  and  prompts  him  to  disobey  God.  Now 
did  it  proceed  no  further,  it  would  still  be  an  infi- 
nite evil,  for  it  has  depraved  and  ruined  an  immor- 
tal being,  a  being,  who,  but  for  sin,  would  have 
been  eternally  happy  ;  but  who  must,  in  conse- 
quence of  sin,  be  forever  miserable.  But  it  will 
not  stop  there.  The  being  thus  ruined  by  sin,  will 
become  a  tempter,  and  seduce  his  fellow  beings, 
and  they,  in  turn,  will  tempt  others ;  and,  unless 
God  prevent,  the  infection  will  spread  through  the  ( 
created  universe,  transforming  holy  beings  into  de- 
vils, and  all  worlds  into  hell !  Such,  my  hearers, 
is  the  tendency  of  sin.  Do  any  deny  it  ?  We  ap- 
peal to  facts.  The  whole  universe  was  once  holy 
and  happy.  A  thought  or  feeling  tending  to  pro- 
duce sin,  rose  in  the  breast  of  Satan.  He  indulg- 
ed it,  and  it  ruined  him.  It  transformed  him  from 
an  archangel  into  a  devil.  He  tempted  other  an- 
gels,  and  they  became  devils.     He  tempted  our 


144  OUR  SINS  INFINITE 

first  parents  ;  they  complied,  sinned,  and  became 
the  parents  of  a  sinful  race.  Thus  all  the^sin  and 
all  the  misery  in  the  universe,  all  on  earth  and  all 
in  hell,  may  be  traced  back  to  one  sinful  thought 
or  feeling  entertained,  at  first,  in  a  single  breast ; 
and  this  sin  and  misery  would  be  far  greater  than 
they  are,  were  it  not  for  the  restraining  power  and 
grace  of  God.  Such,  then,  is  the  tendency  of  sin, 
of  every  sin  ;  and  such  effects  it  would  produce, 
did  not  God  prevent.  A  sinful  thought,  or  feeling, 
is  like  a  spark  of  fire.  It  seems  but  a  little  thing, 
and  is  easily  extinguished  ;  but  it  has  a  tendency 
to  consume  and  destroy  ;  and  let  it  have  room  and 
opportunity  to  exert  itself;  let  it  be  fed  by  com- 
bustible materials,  and  fanned  by  the  winds,  and  it 
would  destroy  every  thing  destructible  in  the  uni- 
verse. Similar  is  the  tendency  of  sin  ;  and  who. 
then,  will  say,  that  it  is  not  an  infinite  evil  ? 

Sins  derive  an  infinite  malignity  from  being  com- 
mitted in  defiance  of  motives  and  obligations  in- 
finitely strong.  It  is  evident,  that  the  criminality 
of  any  sin  is  in  proportion  to  the  motives  and  obli- 
gations, which  opposed  its  commission.  To  sin 
against  many  and  powerful  motives,  indicates 
greater  depravity,  and  is,  of  course,  more  criminal 
than  to  sin  against  few  and  feeble  motives.  Sup- 
pose a  person  is  informed,  that,  if  he  commits  a 
certain  crime,  he  shall  be  imprisoned.  If,  not- 
withstanding the  threatening,  he  perpetrates  the 
crime,  he  shows  that  he  loves  the  crime  mofe  than 
he  loves  liberty.     Again,  suppose  him  to  be  as- 


IN  NUMBER  AND  ENORMITY.  145 

sured,  that,  if  he  commits  the  crime,  he  shall  be 
put  to  death.  Should  he,  after  that,  commit  the 
crime,  it  would  indicate  greater  depravity  than  be- 
fore. It  would  show,  that  he  loved  the  crime  more 
than  life.  But  the  word  of  God  threatens  sinners 
with  everlasting  misery,  if  they  persist  in  sin ; 
and  promises  them  everlasting  happiness,  if  they 
will  renounce  it.  I  need  not  tell  you,  that,  what  is 
everlasting,  is  in  one  respect  infinite,  viz.  in  dura- 
tion. Here,  then,  are  two  infinitely  powerful  mo- 
tives presented  to  the  sinner,  to  deter  him  from 
sin — infinite  happiness,  and  infinite  misery.  Every 
one  then,  who  persists  in  sin,  notwithstanding  these 
motives,  shows,  that  he  loves  sin  more  than  ever- 
lasting happiness  ;  that  he  hates  holiness  more  than 
he  dreads  everlasting  misery.  His  attachment  to 
sin,  and,  of  course,  his  depravity  and  criminality, 
are  therefore  boundless,  or  infinite.  From  all,  that 
has  been  said,  it  appears  that  our  sins  are  number- 
less, and  that  every  one  of  our  sins  is  infinitely  evil 
or  criminal.  Every  one,  then,  who  answers  the 
question  in  our  text  with  truth,  must  answer  it  in 
the  affirmative. 

INFERENCES. 

1.  If  our  sins  are  thus  infinite  in  number  and 
criminality,  then,  of  course,  they  deserve  an  infi- 
nite, or-  everlasting  punishment ;  such  a  punish- 
ment, as  God  threatens  in  his  word.  There  is 
scarcely  any  truth,  which  men  are  more  disposed 

to  deny,  than  this.     They  contend,  that  it  cannot 
19 


146  OUR  SINS  INFINITE 

be  just  for  God  to  punish  sins  committed  during 
the  short  period  of  our  residence  on  earth,  with 
everlasting  misery.  But  let  us  examine  this  objec- 
tion. Do  you  not  all  acknowledge,  that  a  murder- 
er may  justly  be  put  to  death?  Yet  he  might  not 
have  been  employed  more  than  a  single  moment  in 
committing  that  murder.  The  fact  is,  in  other  cas- 
es we  never  think  of  inquiring  how  much  time  was 
spent  in  the  commission  of  any  crime.  We  con- 
sider only  the  nature  and  magnitude  of  the  crime, 
and  its  effects  upon  society.  If  the  crime  is  great, 
and  its  effects  highly  pernicious,  we  conclude,  at 
once,  that  it  deserves  a  severe  punishment.  Now 
we  have  shown,  that  sin  is  an  infinite  evil ;  that  the 
effects,  which  it  lends  to  produce,  are  infinitely 
mischievous.  Of  course,  it  deserves  an  infinite 
punishment.  And  permit  me  to  add,  that  com- 
plaints of  the  severity  of  this  punishment  come 
with  a  very  ill  grace  from  impenitent  sinners  ;  for 
they  will  persist  in  sin,  notwithstanding  this  punish- 
ment. It  seems  then,  that,  instead  of  being  too 
severe,  it  is  not  sufficiently  severe  to  deter  them 
from  sin.  If  men  will  now  violate  God's  laws, 
what  would  they  do,  had  he  annexed  to  their  vio- 
lation only  a  temporary  punishment  ? 

2.  If  sin  deserves  an  infinite  punishment,  then  it 
is  perfectly  right,  that  God  should  inflict  such  a 
punishment  upon  sinners.  It  is  no  impeachment 
of  his  character,  no  reflection  upon  his  goodness, 
to  say,  that  he  will  inflict  it.  This  evidently  fol- 
lows as  a  necessary  consequence  from  what  has 


IN  NUMBER  AND  ENORMITY.  147 

been  said  ;  for  justice  consists  in  treating  every  one 
as  he  deserves  to  be  treated ;  and  if  sinners  de- 
serve an  endless  punishment,  then  it  is  perfectly 
just  and  right  for  God  to  inflict  such  a  punishment 
upon  them. 

3.  If  it  is  just,  that  God  should  inflict  such  a  pun- 
ishment upon  impenitent  sinners,  then  he  must  in- 
flict it ;  he  is  bound  by  the  strongest  obligations  to 
inflict  it,  for  he  must  do  what  is  just  and  right.  And 
if  it  is  just  and  right  thus  to  punish  impenitent  sin- 
ners, then  it  cannot  be  just  and  right  not  to  do  it. 
To  spare  them,  would  not  be  treating  them  as  they 
deserve,  and  justice  consists  in  treating  them  ac- 
cording to  their  deserts.  In  a  word,  it  is  as  much 
an  act  of  injustice  to  spare  the  guilty,  as  it  would 
be  to  condemn  the  innocent.  This  God  himself 
teaches  us  in  his  word.  He  that  justifieth  the 
wicked,  and  he  that  condemneth  the  just,  even  they 
both  are  an  abomination  to  the  Lord.  And  will 
the  just  God  do  that,  which  he  declares  to  be  an 
abomination  in  his  sight  ?  The  Judge  of  all  the 
earth  must  do  right. 

4.  Hence  we  see  why  the  atonement  made  by 
Christ  was  necessary.  Men  had  all  sinned.  Their 
wickedness  was  great,  and  their  transgressions  in- 
finite. Hence  they  deserved  an  endless  punish- 
ment ;  and  God  was  obliged,  in  justice,  to  inflict 
on  them  such  a  punishment,  unless  some  sufficient 
atonement  could  be  made.  As  sin,  and  the  pun- 
ishment due  to  sin,  were  infinite  ;  no  atonement, 
which  was  not  infinite  in  value,  could  suffice.    And 


148  OUR  SINS  INFINITE 

where  could  such  an  atonement  be  found  ?  Men 
could  not  make  it ;  for  they  were  already  under 
sentence  of  death,  and  had  forfeited  every  thing 
which  they  possessed.  Yet  the  atonement  must 
be  made  by  a  man ;  because  it  was  for  the  benefit 
of  men.  The  language  of  the  law  was,  man  has 
sinned,  and  man  must  die.  In  this  exigency,  the 
Eternal  Word,  the  Son  of  God,  interposed.  He 
consented  to  become  man,  to  bear  the  sins  of  men, 
or,  in  other  words,  the  punishment,  which  their  sins 
deserved ;  to  stand  as  the  representative  of  sinners, 
and  suffer  the  curse  of  the  law  in  their  stead.  This 
he  has  done.  He  has  thus  magnified  the  law,  and 
made  it  honorable.  He  deserves  some  reward  for 
this  wonderful  act  of  benevolence  and  obedience. 
A  just  God  is  as  much  bound  to  reward  him,  as  he 
is  to  punish  the  wicked.  But  what  reward  shall  he 
give  him  ?  He  needs  nothing  for  himself.  But  there 
is  a  reward  infinitely  valuable  in  his  estimation,  in- 
finitely dear  to  his  benevolent  heart.  It  is  the  par- 
don and  salvation  of  his  people,  of  every  sinner, 
who  confides  in  his  merits  and  intercession,  and 
submits  to  be  reconciled,  through  him,  to  God. 
This  reward  was  promised  him.  This  reward  is 
given  him.  God  can  now  be  just,  and  yet  the  jus- 
tifier  of  him  that  believeth  in  Jesus.  None,  how- 
ever, will  believe  in  Jesus,  none  will  apply  to  him 
for  salvation,  but  those,  who.  see  and  feel,  that  their 
wickedness  is  great,  and  their  iniquities  infinite. 
You  may  see  therefore,  my  friends,  why  it  is,  that 
I  have  led  your  attention  to  this  subject.     It  is  not 


IN  NUMBER  AND  ENORMITY.  149 

because  I  love  to  dwell  upon  it.  It  is  not  because 
I,  a  miserable  sinner,  take  pleasure  in  accusing  and 
condemning  my  fellow  sinners.  But  it  is  because 
I,  a  pardoned  sinner,  a  sinner  washed  from  num- 
berless and  infinite  offences  in  the  atoning  blood  of 
Jesus,  wish  to  bring  my  fellow  sinners  to  that  pre- 
cious fountain,  of  which  I  know  the  efficacy.  It  is 
because,  as  a  messenger  of  the  Lord  of  hosts,  I  am 
commanded  to  cry  aloud,  and  show  to  the  people 
their  transgressions  and  their  sins  :  and  because  I 
am  also  directed  to  preach  to  you  the  unsearcha- 
ble riches  of  Christ.  You  may  easily  conceive  how 
precious  the  Saviour  would  appear  to  you,  did  you 
feel  burdened  with  the  weight  of  all  the  sins,  with 
which  you  are  here  charged.  My  friends — peni- 
tent sinners,  true  Christians,  do  feel  thus  burden- 
ed ;  they  feel  that  their  wickedness  is  great,  and 
their  iniquities  numberless.  This  it  is,  which  leads 
them  to  adopt  such  expressions,  as  you  hear  them 
use  in  prayer  ;  expressions,  which  have  been  used 
by  all  the  pious  before.  It  is  this,  which  leads  them 
to  complain,  that  they  are  the  chief  of  sinners,  and 
to  cry  out  with  the  apostle,  O,  wretched  man,  that 
I  am  !  Who  shall  deliver  me  from  the  body  of  this 
death  ?  Could  you  feel  thus,  how  would  you  re- 
joice to  hear  of  a  Saviour  !  How  eagerly  fly  to  his 
atoning  blood  !  And  are  there  none,  who  feel  thus  ? 
none,  whose  sins  God  has  set  in  order  before  their 
eyes  ?  none,  who  are  ready  to  cry  out,  My  sins 
have  gone  over  me  as  a  heavy  burden ;  mine  ini- 
quities  have  taken  hold  upon  me,  so  that  I  am  not 


150  OUR  SINS  INFINITE,  «fcc. 

able  to  look  up ;  they  are  more  in  number  than  the 
hairs  of  my  head  ;  therefore  my  heart  faileth  me  ! 
Fly,  then,  to  the  cross  of  Christ,  in  whom  we  have 
redemption,  through  his  blood,  even  the  forgiveness 
of  our  sins,  according  to  the  riches  of  his  grace. 


SERMOX  VIII. 

THE  WICKED,  FROM  PRIDE,  REFUSE  TO  SEEK  GOD. 
PSALM    S.  4. 

THE    WICKED,  THROUGH    THE    PRIDE    OF    HIS     COUNTENANCE,     WILL    NOT 
SEEK    AFTER    GOD. 

In  this  psalm  we  have  a  full  length  portrait  of  a 
careless,  unawakened  sinner,  drawn  by  the  uner- 
ring pencil  of  truth ;  and  so  perfect  is  the  resem- 
blance, that,  were  it  not  for  the  blinding  influence 
of  sin,  every  such  sinner  would  discover  in  it,  as 
in  a  glass,  his  own  image.  Two  of  the  features, 
which  compose  this  portrait,  are  delineated  in  our 
text.  The  first  is  an  unwillingness  to  seek  after 
God.  The  second  is  pride,  which  causes  that  un- 
willingness. The  wicked,  through  the  pride  of  his 
countenance,  will  not  seek  after  God.  In  discours- 
ing on  this  passage,  we  shall  endeavor  to  show — 
that  the  wicked  will  not  seek  after  God — and  that 
it  is  the  pride  of  their  hearts,  which  prevents  them 
from  seeking  him.  It  will  be  understood,  that,  by 
the  wicked,  we  here  intend  careless,  unawakened 
sinners. 

I.  The  wicked  will  not  seek  after  God.  The 
expression  implies,  not  only  that  they  do  not  seek 
after  him,  but  that  they  will  not.  It  is  the  settled, 
determined  purpose  of  their  hearts,  not  to  seek 
him ;  and  to  this  purpose  they  will  obstinately  and 


152  THE  WICKED,  THROUGH  PRIDE. 

unalterably  adhere,  unless  their  wills  are  subdued 
b\  divine  grace.  With  a  view  to  illustrate  and  es- 
tablish this  truth,  we  observe, 

1 .  That  the  wicked  will  not  seek  after  the  knowl- 
edge of  God.  This  the  scriptures  plainly  assert. 
The  wicked  say  unto  God,  Depart  from  us ;  for  we 
desire  not  the  knowledge  of  thy  ways.  It  is  also 
evident  from  the  experience  of  all  ages,  that  no 
careless,  unawakened  sinner,  ever  used  any  means, 
or  made  the  smallest  endeavors  to  acquire  a  knowl- 
edge of  God.  Our  Saviour  explicitly  declares,  that, 
all,  who  seek,  shall  find.  But  the  wicked  do  not 
find  the  knowledge  of  God ;  therefore  they  never 
seek  it.  They  will  not  study  the  scriptures  with  a 
view  to  become  acquainted  with  God.  It  is  true, 
they  sometimes  read  the  scriptures  ;  but  they  read 
them  either  in  a  formal,  careless  manner,  or  to 
quiet  the  remonstrances  of  conscience,  or  to  find 
arguments  in  favor  of  some  false  system  of  relig- 
ion, which  may  encourage  them  in  sinful  pursuits, 
and  enable  them  to  indulge  delusive  hopes  of  fu- 
ture happiness.  They  never  look  into  the  Bible 
with  a  sincere  desire  to  find  God  there ;  nor  study 
it  with  that  humble,  docile,  childlike  temper,  with- 
out which  it  will  ever  be  studied  in  vain.  And 
while  many  thus  read  the  scriptures  with  improper 
views,  or  wrong  feelings,  many  also,  there  is  reason 
to  fear,  scarcely  read  them  at  all.  From  week  to 
week,  and  from  year  to  year,  their  Bibles  lie  on  the 
«helf  unopened,  while  they  know  little  more  of  their 
contents  than  of  the  Koran  of  Mahomet. 


REFUSE  TO  SEEK  GOD.  153 

The  wicked  will  not  pray  for  the  knowledge  of 
God.  It  can  never  be  said  with  truth  of  a  wicked 
man,  behold  he  prayeth.  On  the  contrary,  he  in- 
variably casts  off  fear,  and  restrains  prayer  before 
God.  He  may,  indeed,  and,  as  we  have  already 
seen,  often  does,  request  God  to  depart  from  him 
and,  like  the  evil  spirits  in  our  Saviour's  time,  he 
may  cry,  I  beseech  thee,  torment  me  not.  But 
never  does  he  sincerely  ask  for  divine  instruction. 
Never  does  he  cry  after  knowledge,  or  lift  up  his 
voice  for  understanding.  If  he  did,  he  would  in- 
fallibly obtain  it ;  for  every  one,  that  asketh,  re- 
ceiveth.  Ye  have  not,  says  the  apostle,  because 
ye  ask  not. 

The  wicked  will  not  improve  those  opportuni- 
ties for  acquiring  the  knowledge  of  God,  which 
our  public  and  private  religious  institutions  afford. 
It  is  true  that  many  of  them  attend  frequently, 
perhaps  constantly,  on  the  instructions  of  the  sanc- 
tuary ;  but  it  is  equally  true,  that  custom,  curiosi- 
ty, a  regard  to  reputation,  or  a  wish  to  pass  away 
the  time,  and  not  a  desire  for  divine  knowledge, 
induces  their  attendance.  That  this  is  not  an  un- 
charitable supposition  is  apparent  from  their  con- 
duct. Often,  while  the  most  solemn  and  impor- 
tant truths  are  proclaimed  in  their  hearing,  their 
thoughts,  like  the  fool's  eyes,  are  in  the  ends  of 
the  earth ;  and  they  literally  hear  as  though  they 
heard  not.  If  at  any  time  they  listen  more  atten- 
tively to  the  preached  word,  it  is  not  with  a  wish 

to  understand,  believe  and  obey  it.     Their  whole 
20 


154  THE  WICKED,  THROUGH  PRIDE, 

aim  in  listening  often  appears  to  be,  to  find  gome 
real,  or  apparent  contradiction  ;  some  plausible 
excuse  for  disbelieving  or  neglecting  what  they 
hear.  They  watch,  as  the  prophet  observes  of  the 
Jews,  to  find  some  iniquity  in  the  speaker.  Their 
minds  are  full  of  cavils  and  objections  against  the 
truths  delivered  ;  and,  no  sooner  do  they  leave  the 
house  of  God,  than  they  forget  or  banish  all  that 
has  been  said  ;  or  remember  it  only,  that  they  may 
pervert,  misrepresent,  and  deny  it,  and  thus  harden 
themselves  and  others  in  ignorance  and  sin.  Nor 
is  this  all.  Private  religious  conversation,  and 
meetings  for  this  purpose,  afford  opportunities  for 
acquiring  the  knowledge  of  God,  as  favorable,  and 
in  some  respects,  perhaps,  more  so,  than  the  pub- 
lic instructions  of  the  sanctuary.  But  these  op- 
portunities the  wicked  will  by  no  means  improve. 
Seldom,  if  ever,  is  the  instance  known  of  a  care- 
less, unawakened  sinner  visiting  a  minister  of 
Christ  for  the  purpose  of  religious  conversation, 
or  attending  a  private  religious  meeting,  unless  it 
were  with  some  improper  motive.  They  can  read- 
ily and  cheerfully  attend  meetings  of  a  different 
kind,  and  engage  in  conversation  on  subjects  of 
a  different  nature,  but  they  avoid  places  and  circles 
in  which  religion  will  probably  be  introduced,  as 
they  would  shun  a  place  infected  by  the  plague. 
We  have  no  fear,  that  these  assertions  can,  with 
truth,  be  contradicted.  Scripture,  observation, 
and  experience  unequivocally  testify,  that  careless. 


REFUSE  TO  SEEK  GOD.  155 

unawakened  sinners  will  not  seek  after  the  knowl- 
edge of  God. 

2.  The  wicked  will  not  seek  after  the  favor  of 
God.  Indeed,  it  is  perfectly  natural,  that  those, 
who  think  the  knowledge  of  God  not  worth  pur- 
suing, should  scarcely  consider  his  favor  as  worth 
seeking.  Knowing  nothing  experimentally  of  his 
excellence  and  perfections,  and  ignorant  of  their 
entire  dependance  on  him  for  happiness,  they  can- 
not, of  course,  realize,  that  the  favor  of  God  is 
life,  and  his  loving  kindness  better  than  life. 
Hence  they  will  not  seek  to  obtain  it,  but  prefer 
almost  every  thing  else  to  the  divine  favor ;  and 
love  the  praise  of  men  more  than  the  praise  of 
God.  The  way  to  obtain  and  secure  the  favor  of 
God  is  as  plainly  marked  out,  and,  at  least,  as  easy 
to  be  followed  by  those  who  are  so  disposed,  as  the 
way  to  acquire  any  temporal  blessing  whatever. 
God  has  stated  in  his  word,  with  the  greatest  pos- 
sible clearness,  both  what  will  secure  and  what  will 
forfeit  his  favor ;  both  what  will  incur  and  what 
will  avert  his  displeasure.  Yet  all  the  wicked 
daily  practice  those  things,  which  are  displeasing 
to  God,  and  entirely  incompatible  with  the  enjoy- 
ment of  his  favor ;  while,  on  the  contrary,  they  to- 
tally neglect  to  cultivate  those  dispositions  and 
perform  those  actions,  which  will  secure  his  appro- 
bation. In  fact,  they  think,  they  care,  nothing 
about  it.  How  he  shall  avert  God's  displeasure, 
or  obtain  his  favor,  is  no  part  of  an  unawakened 
sinner's  inquiry  or  concern.     He  asks  innumerable 


15G  THE  WICKED,  THROUGH  PRIDE, 

other  questions,  many  of  which  are  in  the  highest 
degree  frivolous  and  useless  ;  but  never  is  he  heard 
to  ask,  what  must  I  do  to  be  saved  ?  He  pursues 
other  objects,  the  most  trifling  objects  too  ;  but  nev- 
er is  he  seen  engaged  in  the  ardent  pursuit  of  this. 
He  is  exceedingly  jealous  of  his  own  reputation, 
and  solicitous  to  acquire  the  good  opinion  of  his 
fellow  creatures,  even  of  the  meanest  and  most 
worthless  among  them,  while  he  proportionally 
dreads  their  censures.  But  the  wrath  of  him,  in 
whom  he  lives,  and  moves,  and  exists,  who  can  in 
a  moment  cut  short  his  life,  and  destroy  both  soul 
and  body  in  hell,  he  does  not  fear ;  nor  does  he 
consider  his  highest  approbation  as  a  worthy  ob- 
ject of  desire  or  pursuit.  In  the  language  of  in- 
spiration, the  wicked  cry  out  by  reason  of  the  arm 
of  the  mighty ;  but  none  saith,  where  is  God,  my 
Maker,  who  giveth  songs  in  the  night  ? 

3.  The  wicked  will  not  seek  after  the  likeness 
of  God.  That  they  do  not  at  all  resemble  him, 
is  certain,  if  the  scriptures  are  true.  That  they  do 
not  wish  or  endeavor  to  resemble  him,  is  equally 
evident.  There  is,  indeed,  in  their  view,  no  reason, 
why  they  should.  There  are  but  two  motives, 
which  can  induce  any  being  to  imitate  another, 
or  to  wish  to  resemble  him.  The  first  is  a  wish  to 
obtain  the  approbation  of  the  person  imitated. 
The  second  is  admiration  of  something  in  his  char- 
acter, and  a  consequent  desire  to  inscribe  it  into 
our  own.  But  the  wicked  can  be  influenced  by 
neither  of  these  motives  to  seek  after  conformity 


REFUSE  TO  SEEK  GOD.  157 

to  God.  They  cannot  be  led  to  imitate  him  by  a 
wish  to  obtain  his  favor ;  for  this,  as  we  have  al- 
ready seen,  they  have  no  desire  to  obtain.  Nor  do 
they  discover  any  thing  in  his  character,  which  they 
wish  to  transcribe  into  their  own ;  for  they  have 
no  knowledge  of  God,  no  desire  to  know  him,  no 
taste  for  the  beauties  of  holiness.  Christ,  we  are 
told,  is  the  image  of  the  invisible  God,  the  bright- 
ness of  the  Father's  glory,  and  the  express  image 
of  his  person.  Yet  they  evidently,  as  the  prophet 
observes,  discover  in  Christ  no  form  or  comeliness  ; 
and  when  they  see  him,  he  has  in  their  eyes  no 
beauty,  that  they  should  desire  to  resemble  him. 
And  as  it  is  with  Christ,  the  image  of  God,  so,  of 
course,  it  must  be  with  respect  to  God  himself. 
Since  they  have  no  wish  to  imitate  the  former  ; 
they  cannot,  they  will  not  seek  after  conformity 
with  the  latter.  The  truth  of  this  conclusion  is 
evident  from  their  conduct.  Though  man  is  natu- 
rally an  imitative  being  ;  and  though  the  wicked 
imitate  many  things  in  the  conduct  of  their  fellow 
creatures  ;  things  too,  which  are,  in  many  respects, 
foolish,  ridiculous,  and  sinful,  yet  they  never  evince 
the  least  desire,  or  make  the  smallest  exertion  to 
imitate  the  imitable  perfections  of  God.  On  the 
contrary,  they  refuse  to  be  reconciled  to  him,  fol- 
low a  course  directly  opposite  to  his,  and  daily  be- 
come, if  possible,  more  and  more  unlike  him. 

4.  The  wicked  will  not  seek  after  communion 
with  God.  That  there  is  such  a  thing,  as  the  en- 
joyment of  fellowship  or  communion  with  God,  the 


158  THE  WICKED,  THROUGH  PRIDE, 

inspired  writers  most  unequivocally  assert ;  and 
one  of  them,  St.  John,  informs  us,  that,  to  bring 
those,  whom  he  addressed,  to  the  enjoyment  of 
this  privilege,  was  the  principal  design  of  his  epis- 
tle. That  which  we  have  seen  and  heard  declare 
we  unto  you,  that  ye  also  may  have  fellowship  with 
us  ;  and  truly  our  fellowship  is  with  the  Father, 
and  with  his  Son  Jesus  Christ.  That  this  fellow- 
ship with  God  and  his  Son  is  a  blessed  reality,  and 
that  it  is  productive  of  the  purest  and  most  exalted 
pleasures,  all  true  Christians  well  know ;  for  they 
often  taste  its  sweetness,  and  rejoice  with  joy  un- 
speakable and  full  of  glory.  But  for  this  joy  in 
God,  and  the  fellowship  which  produces  it,  the 
wicked  will  not  seek ;  for  they  do  not  desire  it ; 
they  have  no  conception  of  it,  and  while  they  con- 
tinue wicked,  it  is  morally  impossible,  that  they 
should  have. 

Communion,  or  even  a  desire  for  communion 
with  any  being,  always  presupposes  some  degree 
of  resemblance  to  that  being,  and  a  participation 
of  the  same  nature,  views  and  feelings.  Irrational 
animals  evidently  cannot  enjoy  communion  with 
men  in  rational  pleasures,  because  they  have  no 
capacity  for  such  pleasures ;  nor  can  they  even  de- 
sire to  enjoy  communion  with  us,  because  they 
have  no  conception  of  such  a  quality  as  reason,  nor 
of  the  pleasures  which  it  qualifies  us  to  enjoy. 
But  cause  them  to  resemble  us,  endue  them  with 
reason,  and  they  will,  at  once,  desire  and  enjoy 
communion  with  us  in  rational  pleasures  and  pur- 


REFUSE  TO  SEEK  GOD.  159 

suits.  For  similar  reasons  wicked  men  cannot  en- 
joy, or  even  wish  to  enjoy,  communion  with  a  holy 
God ;  for  they  resemble  him  as  little,  as  the  irra- 
tional animals  do  us ;  and,  as  we  have  already  seen, 
they  will  not  seek  to  resemble  him.  As  they  cannot 
know  spiritual  things,  because  they  are  spiritually 
discerned  ;  so  they  cannot  enjoy  spiritual  pleasures, 
because  they  are  spiritually  enjoyed.  Not  only 
have  they  no  relish  or  capacity  for  such  pleasures; 
they  do  not  even  know  that  such  pleasures  exist, 
nor  can  they  form  a  conception  of  them,  any  more 
than  an  irrational  animal  can  conceive  of  intellec- 
tual enjoyments.  Of  course,  they  will  not  seek 
after  communion  with  God  ;  and  while  the  Chris- 
tian, who  has  been  made  partaker  of  a  divine  na- 
ture, enjoys  the  most  exquisite  felicity  in  commu- 
nion with  his  Maker  and  Redeemer,  praying,  Lord, 
lift  thou  up  the  light  of  thy  countenance  upon  me, 
they  roam  unsatisfied  from  creature  to  creature, 
still  vainly  crying,  who  will  shew  us  any  good  ? 

Thus  have  I  endeavored  to  illustrate  and  estab- 
lish the  assertion  of  the  Psalmist.  I  proceed  now, 
as  was  proposed, 

II.  To.  the  reason,  why  the  wicked  will  not  seek 
after  God,  viz.  their  pride. — In  illustration  of  this, 
I  observe, 

1.  That  the  pride  of  the  wicked  is  the  principal 
reason,  why  they  will  not  seek  after  the  knowledge 
of  God.  This  knowledge  it  prevents  them  from 
seeking  in  various  ways.  In  the  first  place,  it  ren- 
ders God  a  disagreeable  object  of  contemplation 


160  THE  WICKED,  THROUGH  PRIDE, 

to  the  wicked,  and  a  knowledge  of  him  as  unde- 
sirable. Pride  consists  in  an  unduly  exalted  opin- 
ion of  one's  self.  It  is  therefore  impatient  of  a 
rival,  hates  a  superior,  and  cannot  endure  a  master. 
In  proportion  as  it  prevails  in  the  heart,  it  makes 
us  wish  to  see  nothing  above  us,  to  acknowledge 
no  law  but  our  own  wills,  to  follow  no  rule  but  our 
own  inclinations.  Thus  it  led  Satan  to  rebel 
against  his  Creator,  and  our  first  parents  to  desire 
to  be  as  Gods.  Since  such  are  the  effects  of  pride, 
it  is  evident  that  nothing  can  be  more  painful  to  a 
proud  heart,  than  the  thoughts  of  such  a  being  as 
God  ;  one,  who  is  infinitely  powerful,  just  and  ho- 
ly ;  who  can  neither  be  resisted,  deceived,  nor  de- 
luded ;  who  disposes,  according  to  his  own  sove- 
reign pleasure,  of  all  creatures  and  events ;  and 
who,  in  an  especial  manner,  hates  pride,  and  is 
determined  to  abase  and  punish  it.  Such  a  being 
pride  can  contemplate  only  with  feelings  of  dread, 
aversion,  and  abhorrence.  It  must  look  upon  him 
as  its  natural  enemy ;  the  great  enemy,  whom  it 
has  to  fear.  But  the  knowledge  of  God  directly 
tends  to  bring  this  infinite,  irresistible,  irreconcila- 
ble enemy  full  to  the  view  of  the  proud  man.  It 
teaches  him,  that  he  has  a  superior,  a  master,  from 
whose  authority  he  cannot  escape,  whose  power  he 
cannot  resist,  and  whose  will  he  must  obey,  or  be 
crushed  before  him  and  rendered  miserable  forever. 
It  shows  him  what  he  hates  to  see,  that,  in  despite 
of  his  opposition,  God's  counsel  shall  stand,  that 
he  will  do  all  his  pleasure,  and  that,  in  all  things. 


REFUSE  TO  SEEK  GOD.  161 

wherein  men  deal  proudly,  God  is  above  them. 
These  truths  torture  the  proud,  unhumbled  hearts 
of  the  wicked  ;  and  hence  they  hate  that  know- 
ledge of  God,  which  teaches  these  truths,  and  will 
not  seek  it.  On  the  contrary,  they  wish  to  remain 
ignorant  of  such  a  being,  and  to  banish  all 
thoughts  of  him  from  their  minds.  With  this  view, 
they  neglect,  pervert,  or  explain  away  those  pas- 
sages of  revelation,  which  describe  God's  true 
character,  and  endeavor  to  believe,  that  he  is  alto- 
gether such  an  one  as  themselves. 

In  the  second  place,  the  pride  of  the  wicked 
prevents  them  from  seeking  after  the  knowledge 
of  God,  by  rendering  them  unwilling  to  be  taught. 
Pride  is  almost  as  impatient  of  a  teacher,  as  it  is 
of  a  master.  The  proud  man  is  ever  vain  of  his 
knowledge,  and  is  unwilling  to  confess,  or  even  to 
think,  that  there  is  any  thing  of  importance,  of 
which  he  is  ignorant,  or  that  any  person  is  capable 
of  giving  him  instruction.  But  if  he  consents  to 
seek  after  the  knowledge  of  God,  he  must  ac- 
knowledge his  ignorance,  he  must  submit  to  be 
taught,  he  must,  as  it  were,  put  himself  to  school 
and  become  as  a  little  child.  This  his  proud  heart 
cannot  brook ;  and  therefore  he  will  not  seek  the 
knowledge  of  God. 

In  the  third  place,  pride  renders  the  wicked  un- 
willing to  use  the  means,  by  which  alone  the 
knowledge  of  God  can  be  acquired.  For  instance, 
it  renders  them  unwilling  to  study  the  scriptures  in 

a  proper  manner.     Every  thing,  which  the  Bible 
21 


162  THE  WICKED,  THROUGH  PRIDE, 

reveals,  is  suited  to  mortify  pride  ;  for  in  dictating 
it  God  had  purposed  in  his  heart  to  stain  the  pride 
of  all  human  glory.  The  description,  which  it 
gives,  of  the  desperately  sinful,  guilty,  and  ruined 
condition  of  mankind ;  of  our  entire  dependance 
on  the  sovereign  grace  of  God  ;  the  mysterious, 
humbling  doctrines  and  self-denying  precepts, 
which  it  inculcates ;  the  self-condemning  spirit, 
which  it  requires,  and  the  self-abasing  way  of  sal- 
vation, which  it  reveals,  render  it  exceedingly  dis- 
agreeable to  the  taste  of  the  proud,  wicked  man. 
In  addition  to  this,  it  commands  him  to  renounce 
his  proud  dependance  on  his  own  understanding, 
to  sit  with  a  teachable,  childlike  temper  at  the  feet 
of  Jesus,  and  learn  of  him,  who  was  meek  and 
lowly  in  heart ;  to  believe  truths,  which  he  cannot 
fully  comprehend,  and  which,  perhaps,  appear  un- 
reasonable to  his  prejudiced,  blinded,  unhumbled 
mind.  These  things  the  proud  man  cannot  endure, 
and  therefore  will  not  study  the  scriptures. 

Pride  also  renders  the  wicked  man  unwilling  to 
pray.  Prayer  is  an  expression  of  wants  and  de- 
pendance, and  a  direct  acknowledgment  of  a  su- 
perior ;  and  in  addition  to  this,  prayer  for  the 
knowledge  of  God  includes  a  confession  of  igno- 
rance, and  a  request  to  be  taught.  But  this  the 
proud  man  abhors.  No  wonder  then,  that  he  will 
not  pray  for  divine  knowledge.  No  wonder,  that, 
even  when  he  attempts  this  duty,  he  forgets  its  de- 
sign, and,  like  the  self-righteous  pharisee,  instead 


REFUSE  TO  SEEK  GOD.  163 

of  soliciting  pardon,  grace  and  instruction,  proudly 
thanks  God,  that  he  is  better  than  others. 

In  an  equally  powerful  manner  does  the  pride  of 
the  wicked  operate  in  preventing  them  from  im- 
proving public  and  private  opportunities  for  ac- 
quiring religious  instruction.  If  the  public  instruc- 
tions of  the  sanctuary  coincide,  as  they  ever  ought 
to  do,  with  the  contents  of  God's  word,  the  same 
pride,  which  leads  the  wicked  to  dislike  and  neg- 
lect the  one,  will  prevent  them  from  believing  and 
obeying  the  other.  And  with  respect  to  more  pri- 
vate meetings  for  religious  conversation  and  in- 
struction, an  attendance  on  them  is  still  more 
offensive  to  the  pride  of  their  hearts.  Indeed, 
since  they  are  too  proud  to  request  divine  illumi- 
nation from  God,  it  could  scarcely  be  expected, 
that  they  will  stoop  to  receive  instruction  from  man. 
Even  after  the  wicked  man  begins  to  be  convinced 
of  his  ignorance  of  God,  and  of  the  importance  of 
divine  knowledge,  he  is  unwilling  to  have  it  known, 
and  is  ashamed  to  confess  to  his  Christian  friends, 
or  to  the  minister  of  Christ,  that  he  is  ignorant  of 
religious  truth.  Such  are  the  principal  ways,  in 
which  the  pride  of  the  wicked  operates  to  prevent 
them  from  seeking  the  knowledge  of  God. 

2.  The  pride  of  the  wicked  will  not  allow  them 
to  seek  after  the  favor  of  God.  The  proud  always 
aim  at  independence.  They  wish  to  believe  them- 
selves, and  to  persuade  others,  that  they  are  able 
to  render  themselves  happy,  without  the  assistance 
of  any  one.     But   to   seek   the   favor  of  God, 


164  THE  WICKED,  THROUGH  PRIDE, 

implies  dependance  on  him  for  happiness ;  it  implies 
imperfection,  inferiority.  Hence  it  is  easy  to  see 
how  the  pride  of  the  wicked  prevents  them  from 
seeking  the  divine  favor.  The  way,  in  which 
alone  God's  favor  can  be  obtained,  is,  if  possible, 
still  more  offensive  to  pride.  The  very  entrance 
upon  the  way,  is  a  death-blow  to  it ;  for  the  Gos- 
pel casts  down  imaginations  and  every  high  thing, 
that  exalteth  itself  against  the  knowledge  of  God, 
and  requires  us,  if  we  would  enjoy  his  favor,  to 
bow  our  stubborn  wills  to  his  authority,  to  mortify 
our  pride,  and  renounce  our  vainglorious,  self- 
righteous  thoughts  and  feelings.  It  tells  us,  that 
God  resisteth  the  proud  ;  that  every  one,  who  ex- 
alteth himself,  shall  be  abased ;  and  that  the  proud 
in  heart  are  an  abomination  to  the  Lord,  while  he 
gives  his  grace  to  the  lowly,  and  will  dwell  in  none 
but  the  humble  and  contrite  heart.  We  can,  there- 
fore, be  at  no  loss  to  know  why  the  pride  of  the 
wicked  will  not  suffer  them  to  seek  the  favor  of 
God. 

3.  Pride  renders  the  wicked  unwilling  to  seek 
after  the  likeness  of  God.  Those,  who  have  an 
exalted  opinion  of  themselves,  will  not  easily  be 
persuaded  to  imitate  others.  They  will  rather  ex- 
pect others  to  imitate  them.  Besides,  an  attempt 
to  imitate  others,  involves  a  confession,  that  they 
are  our  superiors  ;  at  least,  that  they  excel  us  in 
those  respects,  in  which  we  endeavor  to  imitate 
them.  But  pride  hates  a  superior,  and  is  unwilling 
to  allow  that  it  is  excelled  by  any  one. 


REFUSE  TO  SEEK  GOD.  165 

4.  The  pride  of  the  wicked  renders  them  un- 
willing to  seek  after  communion  with  God.     The 
proud  man  never  wishes  to  associate  with  those, 
who  are  above  him.     If  he  must  have  superiors, 
he  wishes  to  be  as  far  from  them  as  possible,  that 
the  sight  of  their  superiority  may  not  mortify  his 
pride.     Hence  the  remark  of  proud   Ca3sar,  when 
passing  through  an  insignificant  village—"  I  would 
rather  be  the  first  man  in  this  village,  than  the  se- 
cond in  Rome  ;"  a  speech,  which,  though  admired 
by  the  proud  and  ambitious,  nearly  resembles  that, 
which  Milton  has  put  into  the  mouth  of  Satan,  af- 
ter his  fall : 

Better  to  reign  in  hell  than  serve  in  heaven. 

This  is  the  genuine  language  of  pride ;  and  there- 
fore the  proud  man  shuns  the  society  of  his  supe- 
riors, and  prefers  that  of  his  inferiors.  He  chooses 
to  look  down,  rather  than  to  look  up,  because, 
when  he  looks  down,  his  pride  is  flattered  by  seeing 
others  below  him;  but  when  he  looks  up,  it  is 
mortified.  Hence  he  will  not  look  up  to  God.  He 
chooses  rather  to  hold  communion  with  irrational 
animals  in  the  gratifications  of  sense,  than  to  seek 
for  fellowship  with  the  greatest  and  best  of  beings, 
in  the  pure,  exalted,  and  exquisite  pleasures  of  re- 
ligion. Thus  clearly  does  it  appear,  that  it  is  the 
pride  of  the  wicked,  which  renders  them  unwilling 
to  seek  after  God. 


166  THE  WICKED,  THROUGH  PRIDE, 

REFLECTIONS. 

1.  How  evident  it  is  from  what  has  been  said, 
that  salvation  is  wholly  of  grace  ;  and  that  all  the 
wicked,  if  left  to  themselves,  will  certainly  perish ! 
They  do  not  seek  after  God ;  they  will  not  seek 
after  him  ;  they  are  fully  determined  not  to  do  it ; 
the  pride  of  their  hearts  supports  the  resolution, 
and  they  will  infallibly  adhere  to  it  unless  divine 
grace  prevents.  But  if  they  do  not  seek  God,  they 
will  not  find  him ;  and  if  they  do  not  find  him,  they 
are  undone  forever.  Their  eternal  destruction  is, 
therefore,  inevitable,  unless  God,  of  his  mere  so- 
vereign, self-moved  grace,  seeks  those,  who  will 
not  seek  him,  subdues  the  pride  of  their  hearts, 
and  makes  them  willing.  This  he  has  done  for  all, 
who  are  saved.  This  he  must  do  for  all,  who  ever 
will  be  saved.  Need  any  thing  more  be  said  to 
prove,  that  salvation  is  wholly  of  grace  ? 

2.  How  depraved,  how  infatuated,  how  un- 
reasonable do  the  wicked  appear  !  and  how  evi- 
dent it  is,  that,  if  they  perish,  they  will  be  the  sole 
authors  of  their  own  destruction !  God  has  given 
them  all  the  powers  and  faculties  necessary  to  en- 
able them  to  seek  and  pursue  any  object.  This  is 
evident,  because  they  do,  in  fact,  seek  and  obtain 
many  objects.  God  also  commands  them  to  seek 
his  face ;  assures  them,  that  none  shall  seek  in 
vain ;  and,  at  the  same  time,  warns  them,  that  all, 
who  seek  him  not,  will  be  miserable  forever.  But 
the   wicked   neglect  his  warnings,  disbelieve  his 


REFUSE  TO  SEEK  GOD.  167 

promises,  and  pay  no  attention  to  his  commands. 
When  they  hear  him  saying,  Seek  ye  my  face  : 
instead  of  replying  with  the  Psalmist,  Thy  face, 
Lord,  will  we  seek, — their  proud  hearts  obstinate- 
ly refuse  to  obey.  They  pursue  the  perishing  vani- 
ties of  time  and  sense  through  labors,  dangers,  and 
death  itself;  and,  wandering  far  from  the  way  of 
peace,  and  neglecting  the  infinite  beauty,  the  su- 
preme good,  the  fountain  of  life  and  happiness, 
they  madly  rush  on,  with  blind  impetuosity,  into 
the  yawning  gulf  of  destruction.  They  are,  there- 
fore, evidently  and  incontestably,  their  own  des- 
troyers ;  and  when  they  shall,  hereafter,  be  sen- 
tenced to  depart  accursed  from  him,  whom  they 
now  refuse  to  seek,  should  the  whole  intelligent 
universe  be  summoned  to  inquire  what  occasioned 
their  fate,  they  would  unite  in  a  verdict  of  self- 
murder. 

3.  How  foolish,  how  absurd,  how  ruinous,  how 
blindly  destructive  of  its  own  object,  does  pride 
appear !  By  attempting  to  soar,  it  only  plunges 
itself  in  the  mire  ;  and,  while  endeavoring  to  erect 
for  itself  a  throne,  it  undermines  the  ground  on 
which  it  stands,  and  digs  its  own  grave.  It  plung- 
ed satan  from  heaven  into  hell ;  it  banished  our  first 
parents  from  paradise,  and  it  will,  in  a  similar  man- 
ner, ruin  all,  who  indulge  it.  It  keeps  us  in  igno- 
rance of  God,  shuts  us  out  from  his  favor,  prevents 
us  from  resembling  him,  deprives  us,  in  this  world, 
of  all  the  honor  and  happiness,  which  communion 
with  him  would  confer  ;  and  in  the  next,  unless 


168  THE  WICKED,  THROUGH  PRIDE, 

previously  hated,  repented  of,  and  renounced,  will 
bar  forever  against  us  the  door  of  heaven,  and 
close  upon  us  the  gates  of  hell.  O,  then,  my 
friends,  beware,  above  all  things,  beware  of  pride. 
Beware,  lest  you  indulge  it  imperceptibly ;  for  it 
is,  perhaps,  of  all  sins  the  most  secret,  subtle,  and 
insinuating.  That  you  may  detect  it,  remember, 
that  he  only,  who  seeks  after  God  in  his  appointed 
way,  is  humble  ;  and  that  all,  who  neglect  thus  to 
seek  him,  are  most  certainly  proud  in  heart,  and, 
consequently,  an  abomination  unto  the  Lord. 

Lastly — This  subject  may  be  applied  for  the  pur- 
pose of  self-examination.  Say,  then,  my  friends, 
are  there  none  present,  who  do  not  seek  after  God? 
Are  you  all  seeking  after  the  knowledge  of  God, 
by  diligently  and  humbly  studying  the  scriptures, 
by  fervent  prayer,  and  by  a  conscientious  improve- 
ment of  the  public  and  private  opportunities,  with 
which  God  has  favored  you  ?  Are  you  all  seeking 
the  favor  of  God  as  the  one  thing  needful,  avoiding 
every  thing  which  will  tend  to  displease  him,  and 
practising  every  thing  that  tends  to  secure  his  ap- 
probation ?  Are  you  seeking  conformity  with  God, 
aiming  to  be  followers  of  him  as  dear  children,  and 
desiring  to  be  perfect,  as  your  Father  in  heaven  is 
perfect  ?  Is  communion  with  God  the  grand  ob- 
ject of  your  desires,  the  principal  source  of  your 
pleasures,  the  reward,  at  which  you  aim,  in  the 
performance  of  religious  duties  ?  If  this  be  the 
case  with  all  present,  you  are  indeed  happy,  and 
the  preceding  observations  have  no  application  to 


REFUSE  TO  SEEK  GOD.  169 

you.  But  if  there  be  one  person  present,  who  is 
not  thus  seeking  God,  that  person  is  a  wicked  per- 
son, one,  who  is  entirely  under  the  influence  of 
pride,  and  against  whom  all  the  dreadful  curses, 
denounced  by  inspired  writers  upon  the  wicked, 
are  levelled.  If  there  be  one  such  person  in  this 
assembly,  may  God,  by  his  Spirit,  single  him  out, 
convince  him  of  his  wickedness,  his  pride,  his  guilt 
and  danger,  and  bring  him,  as  a  trembling  inquirer 
after  God,  to  the  feet  of  Jesus,  and,  as  a  humble 
suppliant  for  mercy,  to  the  foot  of  the  cross. 


09 


170  RECOLLECTIONS  OF  GOO 


SERMOI  IX. 

RECOLLECTIONS  OP  GOD  PAINFUL  TO  THE  WICKED. 
PSALRI    X.SXVIX.    3. 

I    REMEMBERED   GOD,    AND    WAS    TROUBLE D. 

GIod  is  a  being,  whom  it  is  impossible  to  con- 
template with  indifference.  His  character  is  so 
interesting,  our  dependance  on  him  is  so  complete, 
and  his  favor  is  so  indispensably  necessary  to  our 
happiness,  that  a  distinct  recollection  of  him  must 
always  excite  either  pleasing  or  painful  emotions. 
We  must  view  him  with  dread  and  anxiety,  or  with 
confidence  and  joy.  Agreeably,  we  find,  that  the 
recollection  of  God  always  produced  one  or  the 
other  of  these  effects  upon  the  mind  of  the  Psalm- 
ist. It  was  usually  productive  of  delight.  My 
soul,  says  he,  shall  be  satisfied  as  with  marrow  and 
fatness,  and  my  mouth  shall  praise  thee  with  joyful 
lips ;  when  I  remember  thee  upon  my  bed,  and 
meditate  on  thee  in  the  night  watches.  But  some- 
times the  remembrance  of  God  produced  on  his 
mind  very  different  effects.  An  instance  of  this 
we  have  in  the  psalm  before  us.  My  soul  refused 
to  be  comforted ;  I  remembered  God  and  was 
troubled ;  I  complained,  and  my  spirit  was  over- 
whelmed ;  I  am  so  troubled,  that  I  cannot  speak. 

The  account,  which  the  Psalmist  here  gives  of 
his  experience,  naturally  leads  to  some  very  inter- 


PAINFUL  TO  THE  WICKED.  171 

esting  inquiries  and  remarks ;  remarks,  which  will 
probably  come  home  to  the  bosoms  and  feelings  of 
almost  every  person  present.  There  is,  I  presume, 
scarcely  an  individual  of  mature  age  in  this  as- 
sembly, who  cannot  say,  with  reference  to  some 
seasons  of  his  life,  I  remembered  God  and  was 
troubled.  And  there  are,  I  trust,  not  a  few  pre- 
sent, who  can  say,  my  meditations  on  God  in  the 
night  watches  have  been  sweet.  Now  whence 
arises  this  difference  ?  Why  is  the  remembrance 
.of  God  pleasant  to  some  of  us,  and  painful  to 
others  ?  Why  is  it  sometimes  pleasant,  and  at 
others  painful,  to  the  same  individual  ?  These  are 
inquiries  intimately  connected  with  our  happiness ; 
for  since  it  is  impossible  for  any  one  to  banish  all 
recollection  of  God,  and  since  the  period  is  ap- 
proaching, when  he  will  be  always  present  to  our 
minds,  it  is  highly  necessary  for  our  happiness,  that 
we  should  be  able,  at  all  seasons,  to  remember  him 
with  pleasure. 

I.  In  pursuing  these  inquiries,  it  may  be  neces- 
sary, in  the  first  place,  briefly  to  state  what  we 
mean  by  remembering  God.  We  certainly  mean 
something  more  than  a  transient  recollection  of  the 
word,  God,  or  of  any  other  name,  by  which  he  is 
known.  A  person  may  hear  or  mention  any  of  the 
names  of  God,  many  times  in  a  day,  without  form- 
ing any  distinct  conceptions  of  his  character,  or  of 
any  part  of  it.  He  cannot,  in  this  case,  be  said  to 
remember  God ;  for,  properly  speaking,  it  is  only 
a  word,  which  he  remembers.     But  by  remember- 


172  RECOLLECTIONS  OF  GUD 

ing  God,  I  mean,  as  the  Psalmist  undoubtedly 
meant,  recollecting  those  ideas,  which  the  term 
God  is  used  by  the  inspired  writers  to  signify. 
When  they  use  the  word,  they  use  it  to  denote  an 
eternal,  self-existent,  infinitely  wise,  just,  and  good 
Being,  who  is  the  Creator  and  Upholder  of  all 
things,  who  is  our  Sovereign  Lawgiver,  and  who 
worketh  all  things  according  to  the  counsel  of  his 
own  will ;  who  is  always  present  with  us,  who 
searches  our  hearts,  who  approves  or  disapproves 
our  conduct,  who  loves  holiness  and  cannot  look 
on  sin  but  with  abhorrence,  who  has  power  to 
make  us  eternally  happy  or  miserable,  and  who 
will  hereafter  exert  that  power  in  bestowing  end- 
less happiness  on  some  persons,  and  dooming 
others  to  endless  woe,  according  to  their  respective 
characters.  Whenever  a  person  has  these  ideas  of 
God  in  his  mind,  when  he  feels  convinced  for  the 
time,  that  there  is  such  a  being,  and  that  he  is 
what  the  Scriptures  represent  him  to  be,  then  he 
remembers  God  in  the  sense  of  the  text. 

II.  The  way  is  now  prepared  to  inquire,  why 
the  recollection  of  such  a  being  should  ever  be 
painful ;  or,  in  other  words,  why  any  of  God's 
creatures  should  be  troubled  at  the  remembrance 
of  him.  It  may  easily  be  shown,  that  there  is  no- 
thing in  the  divine  character  or  government,  which 
necessarily  renders  the  remembrance  of  God  pro- 
ductive of  painful  emotions.  If  there  were,  the 
remembrance  of  God  would  be  painful  to  all  his 
creatures,  upon  all  occasions.     But  this  is  not  the 


PAINFUL  TO  THE  WICKET).  173 

case.  On  the  contrary,  the  remembrance  of  God 
is  always  delightful  to  holy  angels,  and  to  the  spirits 
of  just  men  made  perfect.  In  fact,  the  constant 
presence  of  God  constitutes  their  heaven.  The 
recollection  also  of  his  existence,  character,  and 
government,  is,  usually,  though  not  always,  highly 
pleasing  to  all  good  men.  Nor  is  it  strange  that  it 
should  be  so.  It  is  always  pleasing  to  an  affec- 
tionate child,  to  reflect  on  the  character,  wealth, 
honor  and  influence  of  his  father.  The  power, 
grandeur,  and  riches  of  their  sovereign,  are  a 
source  of  heart-felt  exultation  and  delight  to  all 
loyal  subjects.  They  would  consider  their  habita- 
tions as  highly  honored  by  his  presence,  and  them- 
selves as  still  more  honored  by  an  admission  to  his 
palace.  For  similar  reasons,  the  affectionate  chil- 
dren and  loyal  subjects  of  the  King  of  kings 
can  not  but  exult  and  rejoice  in  contemplating 
the  existence,  the  glories,  the  favor  and  the  con- 
stant presence  of  their  heavenly  Father  and  King. 
It  is  and  must  be  pleasing  to  them,  to  reflect,  that 
they  are  the  creatures,  the  subjects  of  such  an  in- 
finitely great,  wise,  and  powerful  being.  The 
thought,  that  Jehovah  exists  and  reigns  God  over 
all,  blessed  for  ever ;  that  he  brings  good  out  of 
evil,  causes  the  wrath  of  man  to  praise  him,  and 
makes  all  things  work  together  for  the  accomplish- 
ment of  his  wise  and  just  designs,  cannot  but  be 
exceedingly  gratifying  and  consoling  to  persons  of 
this  description,  while  they  contemplate  the  dread- 


174  RECOLLECTIONS  OF  GOD 

ful  prevalence  of  natural  and  moral  evil  in  this 
ruined  world. 

But  if  there  be  nothing  in  the  character  or  gov- 
ernment of  God,  which  renders  the  remembrance 
of  him  necessarily  painful  to  his  creatures ;  and  es- 
pecially if  the  recollection  of  him  be  in  itself  suited 
to  console,  delight  and  animate  them,  then  it  fol- 
lows, that,  if  any  are  troubled  by  the  remembrance 
of  God,  the  cause  must  exist  solely  in  themselves. 
My  friends,  it  does  so.  Nor  is  it  difficult  to  dis- 
cover and  point  out  the  cause.  In  one  word,  it  is 
sin.  Nothing  but  sin  can  ever  render  the  remem- 
brance of  God  painful  to  any  of  his  creatures. 
None  but  such  as  are  conscious  of  sin  indulged  and 
guilt  contracted,  can  have  reason  to  say,  I  remem- 
bered God  and  was  troubled.  This  is  evident 
from  facts.  The  once  holy,  but  now  fallen  angels, 
rejoiced  in  God,  till  they  sinned.  Our  first  parents 
in  paradise  contemplated  his  character  and  govern- 
ment with  unmixed  delight,  till  they  transgressed 
his  commands.  Good  men  find  a  similar  pleasure 
in  meditating  upon  these  subjects,  when  they  can 
view  themselves  as  justified  from  the  guilt  of  sin 
by  the  blood  of  Christ,  and  when  they  are  con- 
scious of  no  allowed  deviation  from  the  divine  law. 
If  our  hearts  condemn  us  not,  says  the  apostle, 
then  have  we  confidence  towards  God ;  and  the 
man,  who  has  confidence  towards  God,  cannot  be 
troubled  at  the  remembrance  of  him.  But,  on  the 
other  hand,  if  our  hearts  or  consciences  condemn 
tis,  it  is  impossible  to  remember  him  without  being 


PAINFUL  TO  THE  WICKED.  175 

troubled.  It  will  then  be  painful  to  remember,  that 
he  is  our  Creator  and  Benefactor ;  for  the  remem- 
brance will  be  attended  with  a  consciousness  of 
base  ingratitude.  It  will  be  painful  to  think  of 
him  as  Lawgiver ;  for  such  thoughts  will  remind 
us,  that  we  have  broken  his  law.  It  will  be  pain- 
ful to  think  of  his  holiness ;  for  if  he  is  holy,  he 
must  hate  our  sins,  and  be  angry  with  us,  as  sin- 
ners : — of  his  justice  and  truth ;  for  these  perfec- 
tions make  it  necessary  that  he  should  fulfil  his 
threatenings  and  punish  us  for  our  sins.  It  will  be 
painful  to  think  of  his  omniscience ;  for  this  per- 
fection makes  him  acquainted  with  our  most  secret 
offences,  and  renders  it  impossible  to  conceal  them 
from  his  view : — of  his  omnipresence  ;  for  the  con- 
stant presence  of  an  invisible  witness  must  be  dis- 
agreeable to  those,  who  wish  to  indulge  their  sin- 
ful propensities.  It  will  be  painful  to  think  of  his 
power ;  for  it  enables  him  to  restrain  or  destroy, 
as  he  pleases ; — of  his  sovereignty ;  for  sinners 
always  hate  to  see  themselves  in  the  hands  of  a 
sovereign  God  : — of  his  eternity  and  immutability ; 
for  from  his  possessing  these  perfections  it  follows, 
that  he  will  never  alter  the  threatenings,  which  he 
has  denounced  against  sinners,  and  that  he  will  al- 
ways live  to  execute  them.  It  will  be  painful  to 
think  of  him  as  Judge  ;  for  we  shall  feel,  that,  as 
sinners,  we  have  no  reason  to  expect  a  favorable 
sentence  from  his  lips.  Jt  will  even  be  painful  to 
think  of  the  perfect  goodness  and  excellence  of 
his  character ;  for  his  goodness  leaves  us  without 


176  RECOLLECTIONS  OF    GOD 

excuse  in  rebelling  against  him,  and  makes  our  sins 
appear  exceedingly  sinful.  Thus  it  is  evident,  that 
the  consciousness  of  sin  committed  and  guilt  con- 
tracted must  render  the  government,  and  all  the 
perfections  of  God,  objects  of  terror  and  anxiety 
to  the  sinner ;  and,  of  course,  the  recollection  of 
them  must  to  him  be  painful. 

Nor  is  this  all.  Every  sinner  loves  sin.  He 
places  his  whole  delight  in  it.  The  only  happiness, 
with  which  he  is  acquainted,  consists  in  gratifying 
either  the  desires  of  the  flesh,  the  desires  of  the 
eye,  or  the  pride  of  life.  But  all  these  things  are 
contrary  to  the  will  of  God.  He  forbids  the  sin- 
ner to  pursue  them  ;  he  forbids  him  to  indulge  or 
gratify  his  sinful  propensities ;  he  commands  him 
to  mortify  and  destroy  them,  to  deny  himself,  to 
take  up  his  cross,  follow  Christ,  and  live  a  religious 
life,  in  which  sinners  can  find  no  pleasure.  He  not 
only  requires  all  this,  but  threatens  all,  who  do  not 
comply,  with  everlasting  punishment.  Whenever, 
therefore,  the  sinner  thinks  of  God,  he  thinks  of  a 
being,  who  crosses  all  his  darling  inclinations, 
thwarts  all  his  schemes  of  happiness,  and  treads 
down  self,  that  idol  which  he  loves  to  worship,  and 
to  which  he  wishes  every  thing  to  give  way.  The 
sinner,  therefore,  cannot  but  look  upon  God,  when 
he  views  him  in  his  true  character,  as  his  greatest 
and  most  irreconcilable  enemy.  Agreeably,  he  is 
represented  by  the  inspired  writers  as  saying  in  his 
heart,  No  God  ;  that  is,  would  there  were  no  God, 
or  that  T  could  escape  from  or  resist  his  power. 


PAINFUL,  TO  THE  WICKED.  177 

But  this,  reason  and  revelation  assure  him,  is 
impossible.  They  tell  him,  that  he  can  neither  de- 
ceive God,  nor  fly  from  him,  nor  resist  him ;  that 
he  is  completely  in  his  power,  and  that  God  will 
dispose  of  him  just  as  he  pleases.  This  being  the 
case,  it  is  evident,  that,  whenever  he  remembers 
God  in  the  sense  of  the  text,  he  cannot  but  be 
troubled. 

It  is  further  evident,  that  the  more  clearly 
they  perceive  God's  character  and  their  own ; 
the  more  light  is  thrown  into  their  consciences,  the 
more  mercies,  privileges,  and  opportunities  they 
have  enjoyed  and  abused, — so  much  the  more  they 
will  be  troubled  by  a  remembrance  of  God.  When- 
ever they  contemplate  him,  they  will  be  thrown  into 
a  state  of  intestine  war,  of  war  with  themselves. 
Conscience  will  rise  up  in  their  breasts,  and  take 
God's  part,  and  reproach  them  for  disobeying  his 
commands,  and  abusing  his  favors.  Their  under- 
standings will  side  with  conscience,  and  render  its 
reproaches  doubly  terrible.  On  the  other  hand,  all 
their  sinful  feelings  and  propensities  will  array 
themselves  in  opposition  to  reason  and  conscience, 
and  attempt  to  defend  and  justify  themselves. 
Hence  inward  struggles  and  conflicts  will  arise ; 
the  sinner's  mind  will  become  like  the  troubled 
sea,  which  cannot  rest,  whose  waters  cast  up  mire 
and  dirt ;  and  he  can  have  no  rest,  until  he  either 
becomes  cordially  reconciled  to  God,  or  succeeds 
in  banishing  all  serious  thoughts  of  him  from  his 

breast.     As  well  then   may  an  imprisoned  rebel 
23 


178  RECOLLECTIONS  OP  GOD 

think  of  his  sovereign,  or  a  condemned  criminal 
of  his  judge,  with  pleasure,  as  an  inpenitent  sinner 
remember  his  offended  God,  without  being  troub- 
led. 

But  it  may,  perhaps,  be  objected,  that  many  im- 
penitent sinners  appear  to  remember  God,  not  only 
without  pain,  but  even  with  pleasing  emotions.  I 
answer,  it  is  not  the  true  God,  whom  they  remem- 
ber, but  an  imaginary  god,  a  god  of  their  own  cre- 
ation. Sinners  soon  find,  that  it  is  impossible  to 
think  of  such  a  God,  as  the  scriptures  describe, 
without  anxiety  and  alarm.  Their  carnal  minds 
are  full  of  enmity  against  such  a  being.  They, 
therefore,  proceed  to  form  a  god  of  their  own,  one, 
who  will  not  interrupt,  oppose,  or  alarm  them  in 
their  sinful  pursuits ;  and  such  a  god  they  can  con- 
template without  pain,  and  even  with  pleasure. 
Hence  we  are  told,  that  they  think  God  to  be  al- 
together such  an  one  as  themselves,  and  say  in  their 
hearts  respecting  sin,  God  will  not  requite  it. 

It  will,  perhaps,  be  further  objected,  that  there 
are  some  things  in  the  character  and  government 
of  God,  which  are  adapted  to  allay  the  apprehen- 
sions of  sinners,  and  prevent  them  from  being 
troubled  at  the  remembrance  of  him  ;  his  forbear- 
ance, long-suffering,  and  mercy,  for  instance,  and 
especially  the  display,  which  he  has  made,  of  his 
love  in  the  Gospel  of  Christ.  I  answer,  it  is 
readily  allowed,  that  these  things  are  suited  to  en- 
courage and  comfort  those,  who,  in  the  exercise  of 
repentance  and  faith  in  Christ,  become  reconciled 


PAINFUL  TO  THE  WICKED.  179 

10  God,  and  embrace  the  offers  of  mercy.  Indeed, 
were  it  not  for  these  things,  not  one  of  our  apostate 
race  could  ever  contemplate  God  with  any  other 
feelings,  than  those  of  terror,  remorse,  and  despair; 
for  we  have  all  sinned,  and  exposed  ourselves  to 
everlasting  condemnation.  But  while  the  mercy 
and  grace  of  God,  as  displayed  in  the  Gospel,  are 
well  adapted  to  comfort  the  penitent  believer,  they 
can  evidently  afford  no  rational  ground  of  consola- 
tion to  impenitent  sinners,  nor  enable  them  to  con- 
template him  without  being  troubled.  Promises  of 
pardon  to  the  penitent,  the  believer,  the  reconciled, 
are  nothing  to  the  impenitent,  the  unbeliever,  the 
unreconciled  rebel,  whose  heart  is  still  at  enmity 
against  God.  To  such  persons  the  divine  charac- 
ter and  government  still  remain  no  less  terrible, 
than  if  Christ  had  not  died,  and  mercy  were  not 
offered.  Nay,  they  are,  in  some  respects,  more  so  ; 
for  the  Gospel  has  threatenings,  as  well  as  the  Law, 
and  it  denounces  on  those,  who  neglect  it,  a  much 
sorer  punishment,  than  does  the  Law  itself.  Those, 
therefore,  who  neglect  the  Gospel,  and  refuse  to 
repent  and  be  reconciled  to  God,  cannot  remember 
him  without  being  troubled.  The  same  may  be 
said  of  hypocritical  professors,  at  least,  of  those, 
who  know  or  suspect  themselves  to  be  such  ;  for  to 
them  the  thoughts  of  an  all  seeing,  heart  searching 
Judge,  who  cannot  be  deceived,  and  who  will  bring 
every  secret  thing  into  judgment,  cannot  but  be 
exceedingly  painful.     The  presence  of  a  penetrat- 


1  80  RECOLLECTIONS  OF  GOD 

ing  master  is  ever  disagreeable  to   an  unfaithful 
servant. 

APPLICATION. 

1.  This  subject,  my  friends,  affords  a  rule,  by 
which  we  may  try  ourselves,  and  which  will  assist 
us  much  in  discovering  our  real  characters  ;  for  the 
moral  character  of  every  intelligent  creature,  cor- 
responds with  his  habitual  views  and  feelings  re- 
specting God.  If  we  never  remember  him  in  the 
sense  of  the  text,  or  if  we  think  of  him  unfrequently 
and  with  indifference,  it  is  an  infallible  proof,  that 
our  characters  are  wholly  sinful,  and  our  situation 
most  dangerous ;  for  we  are  expressly  told,  that  all 
who  forget  God,  shall  be  turned  into  hell.  If  we 
do  not  habitually  contemplate  God's  true  charac- 
ter and  government  with  heartfelt  satisfaction ;  if 
we  do  not  rejoice,  that  the  Lord  reigns,  and  that 
he  is  just  such  a  being  as  the  scriptures  represent 
him,  and  that  we  and  all  other  creatures  are  in  his 
hands, — it  is  certain,  that  we  are  not  reconciled  to 
him,  that  we  still  remain  under  the  power  of  that 
carnal  mind,  which  is  enmity  against  God.  If, 
though  we  can  usually  contemplate  these  objects 
with  delight,  we  sometimes  find  the  thoughts  of 
them  painful,  it  is  a  proof,  that,  at  such  times,  we 
are  in  a  state  of  backsliding,  from  which  we  ought 
immediately  to  return.  But  whenever  we  can  re- 
member the  true  character  of  God,  and  the  truths 
connected  with  it,  without  being  troubled,  when 
we  can  think  of  appearing  in  his  presence  at  the 


PAINFUL  TO  THE  WICKED.  181 

judgment  day  with  a  humble,  solemn  joy  ;  and, 
especially,  when  we  feel,  that,  to  be  with  him,  to 
see  and  praise  him,  forever  and  ever,  is  the  very 
heaven  which  we  desire,  then  we  may  be  sure,  that 
we  are  his  real  children,  and  that  we  are  in  a  state 
of  actual  preparation  for  death. 

2.  From  this  subject  we  may  learn  how  wretched 
is  the  situation  of  impenitent  sinners  ;  of  those, 
who  cannot  remember  God,  without  being  troubled. 
That  such  persons  cannot  enjoy  real  happiness 
even  in  this  life,  is  too  evident  to  require  proof ; 
for  the  world  cannot  afford  it,  and  they  dare  not 
look  up  for  it  to  heaven,  the  only  source  whence  it 
can  be  derived.  Nay  more,  that  great  and  glori- 
ous being,  who  alone  can  communicate  happiness, 
is  to  them  an  object  of  dread,  and  a  cause  of 
anxious  apprehension.  The  waters  of  life,  which 
convey  refreshment  and  felicity  to  all  holy  beings, 
are  to  them  waters  of  bitterness ;  and  what  ought 
to  be  their  happiness,  constitutes  their  misery. 
Hence,  whatever  calamities  and  afflictions  may 
overwhelm  them,  however  deeply  they  may  be  dis- 
tressed, and  however  greatly  they  may  need  conso- 
lation, they  cannot  look  for  it  to  the  God  of  all 
consolation  ;  for  the  remembrance  of  him  would 
only  increase  their  troubles.  Indeed,  the  remem- 
brance of  him  is  usually  most  painful  to  sinners, 
when  they  are  most  severely  afflicted  ;  because 
they  justly  consider  their  afflictions  as  proofs  of  his 
displeasure.  And  if  the  situation  of  such  persons 
is  wretched  in  life,  how  much  more  so  must  it  be 


182  RECOLLECTIONS  OF  GOD 

at  death,  and  in  eternity  !  You  will,  I  presume, 
allow,  that,  if  there  be  any  such  thing  as  consola- 
tion, it  must  be  drawn  from  the  contemplation  of 
God,  and  of  a  future  state  ;  for  it  is  most  certain, 
that  neither  this  world  nor  its  inhabitants  can  afford 
it.  But  from  the  contemplation  of  these  objects 
the  dying  sinner  can  derive  no  consolation.  On 
the  contrary,  he  must,  if  he  thinks  of  them  at  all, 
think  of  them  only  with  anxiety  and  dread.  If  he 
thinks  of  God,  he  can  think  of  him  only  as  a  being, 
whom  he  has  neglected  and  offended,  whose  mer- 
cies he  has  abused,  and  who  can  view  his  conduct 
with  no  feelings  but  those  of  indignation  and  ab- 
horrence. Every  remembrance  of  him  must  be 
accompanied  with  a  recollection  of  duties  neglect- 
ed, and  sins  committed,  and  with  fearful  apprehen- 
sions of  his  just  and  eternal  displeasure.  Which 
way  soever  the  expiring  sinner  turns  his  eye,  he 
can,  therefore,  discover  nothing,  which  does  not 
add  to  his  wretchedness  and  despair.  If  he  looks 
forward,  he  sees  nothing  but  the  dark  and  gloomy 
valley  of  death,  through  which  no  friend  will  ac- 
company him  ;  the  burning  throne  of  judgment,  to 
which  he  is  hastening,  and  eternity,  shrouded  in 
blackness  and  darkness,  spreading  in  boundless  ex- 
tent beyond  it.  If  he  looks  back,  he  sees  number- 
less sins  following  him  as  accusers  to  the  judgment 
seat,  and  threatening  there  to  find  him  out.  If  he 
looks  upward,  he  sees  nothing  but  the  frowning 
eye  of  a  just  and  angry  God,  the  glories  of  which 
search  his  inmost  soul,  and  wither  all  his  hopes. 


PAINFUL  TO  THE  WICKED.  183 

If  he  looks  downwards,  it  is  to  that  bottomless 
abyss,  which  he  cannot  but  fear  awaits  him.  He 
'turns,  and  turns,  and  finds  no  ray  of  hope.' 

My  friends,  if  such  be  the  death  of  those,  who 
forget  God,  what  must  be  their  eternity  ?  No 
sooner  do  they  leave  the  body,  than  that  holy, 
just,  eternal  being,  whose  every  remembrance  trou- 
bled them,  bursts,  at  once,  in  all  his  burning  glo- 
ries, upon  their  aching  sight !  And  if  merely  to 
remember  him  were  painful,  what  must  the  sight 
of  him  be?  Think  of  a  wretch  deprived  of  his 
eyelids,  and  condemned  to  gaze  unremittingly  at  a 
scorching  sun,  till  the  balls  of  sight  were  withered 
and  dried  up, — and  you  will  have  some  faint  con- 
ception of  the  feelings  of  a  sinful  creature  doomed 
to  gaze,  through  eternity,  at  the,  to  him,  heart 
withering  perfections  of  that  God,  who  is  a  con- 
suming fire  to  all  the  workers  of  iniquity. 

My  sinful  hearers,  you,  to  whom  the  remem- 
brance of  God  is  painful,  will  you  not  hear  and  be 
convinced  ?  I  do  not  so  much  ask  you  to  believe 
the  scriptures,  as  to  believe  the  testimony  of  your 
own  experience.  You  cannot  but  be  sensible,  that 
the  light  of  divine  truth  is  painful  to  you  ;  that  the 
thoughts  of  God,  of  death,  and  judgment,  trouble 
you.  Nor  can  you  deny,  that  you  are  mortal,  that 
you  must  soon  exchange  this  world  for  another. 
Now  if  the  remembrance  of  God  be  painful  to  you 
while  in  health,  must  it  not  be  far  more  painful  to 
you,  when  sickness  and  death  come  upon  you.     If 


184  RECOLLECTIONS  OF    GOD 

the  mere  recollection  of  God  troubles  you,  must 
not  the  sight  of  him  be  incomparably  more  pro- 
ductive of  distress  ?  Why,  then,  will  you  put  away 
thoughts,  which  must  return,  at  a  dying  hour,  to 
overwhelm  you  ?  which  must  be  your  eternal 
companions  !  Why  will  you  put  off  that  prep- 
aration for  death,  which  alone  can  prevent  the  rec- 
ollection, and  the  sight  of  God  from  being  produc- 
tive of  anguish  ?  and  which  will  convert  what  is 
now  painful  into  a  source  of  the  purest,  of  ever- 
lasting felicity  ?  Why  will  you  continue  in  the 
wretched  state  of  those,  who  are  rendered  unhap- 
py by  the  remembrance  of  their  Creator,  of  a  be- 
ing, in  whose  world  they  live,  of  whom  every  thing 
tends  to  remind  them  ;  a  being,  who  is  not  far 
from  every  one  of  them,  and  in  whose  presence 
they  must  dwell  forever  ?  How  wretched  would  be 
the  situation  of  the  inhabitants  of  the  ocean,  if  the 
element,  which  surrounds  them,  and  out  of  which 
they  cannot  exist,  should  become  to  them  a  source 
of  misery  !  And  how  much  more  wretched,  then, 
must  be  the  situation  of  those,  who  are  made  mis- 
erable by  the  remembrance,  or  by  the  sight  of  him, 
in  whom  they  live,  and  move,  and  from  whom  they 
can  never  fly  !  Why  then,  will  you  not  be  persuad- 
ed to  renounce  those  sins,  which  are  the  only 
cause,  that  renders  the  recollection  of  God  pain- 
ful, and  to  embrace  those  terms  of  reconciliation, 
which  will  render  the  thoughts,  and  the  presence 
of  God  consoling  in  life,  delightful  in  death,  and 


PAINFUL,  TO  THE  WICKED.  185 

productive  of  ineffable  happiness  through  eternity  ? 
This  leads  us  to  remark, 

3.  How  great  are  our  obligations  to  God  for  the 
gospel  of  Christ,  the  gospel  of  reconciliation  ! 
Were  it  not  for  this,  the  remembrance,  and  still 
more  the  presence  of  God,  would  have  occasioned 
nothing  but  pure,  unmingled  wretchedness  to  any 
human  being.  Were  it  not  for  this,  no  child  of 
Adam  could  ever  have  contemplated  God  in  any 
other  light,  than  that  of  an  inflexibly  holy,  just,  and 
offended  Judge,  all  whose  perfections  demanded 
his  destruction.  Were  it  not  for  this,  there  could 
have  been  nothing  before  us,  but  a  certain,  fearful 
looking  for  of  judgment,  and  fiery  indignation.  It 
is  only  when  viewed  through  that  Mediator,  whom 
the  gospel  reveals,  that  God  can  be  contemplated 
by  sinful  creatures,  without  dismay  and  despair. 
But  in  and  through  him  God  is  reconciled.  In  and 
through  him  peace  is  offered  to  rebellious  men ; 
through  him  we  may  all  have  access  by  one  Spirit 
unto  the  Father.  O,  then,  be  thankful  for  the  gos- 
pel of  reconciliation,  and  show  your  gratitude,  by 
eagerly  embracing  the  terms  of  peace,  which  it 
proposes.  Now,  then,  we  are  ambassadors  for 
Christ,  as  though  God  did  beseech  you  by  us  :  we 
pray  you  in  Christ's  stead,  be  ye  reconciled  to  God. 

4.  Is  sin  alone  the  cause,  which  renders  the  re- 
membrance of  God  painful  ?  Then  let  all,  who 
have  embraced  the  terms  of  reconciliation  offered 
by  the   gospel,  all  who  desire  to  remember  God 

without  being  troubled,  beware,  above  all  things. 
24 


186  RECOLLECTIONS  OF  GOD,  &c. 

beware  of  sin.  It  is  sin,  my  christian  friends,  whicli 
is  the  cause  of  all  your  sorrows.  It  is  sin  alone, 
which  spreads  a  frown  over  the  smiling  face  of 
God ;  sin,  which  hides  from  you  the  light  of  his 
countenance,  which  prevents  you  from  always  con- 
templating him  with  pure,  unmingled  delight  and 
confidence.  Swear,  then,  an  eternal  war  with  sin  ; 
not  only  swear,  but  maintain  it.  Oppose  sin  reso- 
lutely, crucify  it,  mortify  it  in  every  way,  and  under 
all  the  forms,  in  which  it  appears,  and  it  shall  not 
have  dominion  over  you.  You  shall  not  have  the 
spirit  of  bondage  again  to  fear ;  but  the  spirit  of 
adoption,  whereby  ye  will  cry,  Abba,  Father. 


SERMON  X. 

SINNERS  WILFUL.  AND  PERVERSE. 
LUKE  VII.   31-35. 

AND  THE  LORD  SAID,  WHEREUNTO  THEN  SHALL  I  LIKEN  THE  MEN  OF  THIS 
GENERATION  ?  AND  TO  WHAT  ARE  THEY  LIKE  ?  THEY  ARE  LIKE  UNTO 
CHILDREN  SITTING  IN  THE  MARKET-PLACE,  AND  CALLING  ONE  TO  AN- 
OTHER, AND  SAYING,  WE  HAVE  PIPED  UNTO  YOU,  AND  YE  HAVE  NOT 
DANCED  ;  WE  HAVE  MOURNED  TO  YOU,  AND  YE  HAVE  NOT  WEPT.  FOR 
JOHN  THE  BAPTIST  CAME  NEITHER  EATING  BREAD  NOR  DRINKING  WINE  ; 
AND  YE  SAY,  HE  HATH  A  DEVIL.  THE  SON  OF  MAN  IS  COME  EATING  AND 
DRINKING  ;  AND  YE  SAY,  BEHOLD  A  GLUTTONOUS  MAN,  AND  A  WINE- 
BIBBER,  A  FRIEND  OF  PUBLICANS  AND  SINNERS  !  BUT  WISDOM  IS  JUSTI- 
FIED OF  ALL  HER  CHILDREN. 

If  we  ever  find  infinite  wisdom  apparently  at  a 
loss,  it  is  when  she  would  describe  the  unreasona- 
bleness and  perverseness  of  sinners,  or  devise 
proper  means  to  reclaim  them.  Thus  we  find  her 
saying  to  God's  ancient  people,  O  Ephraim,  what 
shall  I  do  unto  thee?  O  Judah,  what  shall  I  do 
unto  thee  ?  for  thy  goodness  is  as  a  morning  cloud, 
and  as  the  early  dew  it  goeth  away.  In  a  similar 
manner  Christ  here  represents  himself  as  at  a  loss 
how  to  describe  the  perverseness  and  obstinacy  of 
his  hearers.  Whereunto,  says  he,  shall  I  liken  the 
men  of  this  generation  ?  and  to  what  are  they  like  ? 
As  it  is,  however,  impossible,  that  the  infinitely 
wise  Saviour  should  ever  be  really  at  a  loss,  he  im- 
mediately fixes  upon  a  similitude,  which  strikingly 


138  SINNERS  WILFUL 

illustrated  their  character  and  conduct.  They  are, 
says  he,  like  children  sitting  in  the  market-place, 
and  saying  to  their  fellows,  We  have  piped  unto 
you,  and  ye  have  not  danced ;  we  have  mourned 
unto  you,  and  ye  have  not  wept.  To  see  the  force 
and  appositeness  of  this  comparison,  it  is  necessary 
to  recollect  the  manner,  in  which  weddings  and 
funerals  were  solemnized  among  the  Jews.  At 
their  weddings,  a  procession  was  formed,  preceded 
by  musicians,  playing  cheerful  tunes,  and  dancers, 
who  accompanied  and  kept  time  to  their  music. 
At  their  funerals  also  they  had  mourners,  who  per- 
formed  solemn  and  mournful  airs,  or  uttered  cries, 
lamentations  and  other  expressions  of  grief.  These 
various  ceremonies  the  Jewish  children  were  accus- 
tomed to  imitate  in  their  amusements.  Sometimes 
they  played  cheerful  tunes,  and  rejoiced  as  at  a 
marriage  feast ;  at  others,  they  uttered  mournful 
sounds,  and  affected  to  weep,  as  at  a  funeral  proces- 
sion. Sometimes,  however,  children,  who  wished 
to  amuse  themselves  in  this  manner,  found  their 
companions  peevish  and  unwilling  to  join  with 
Ihem.  If  they  piped  and  rejoiced,  as  at  a  wedding, 
these  ill  humored  companions  would  not  dance  ; 
if,  to  please  them,  they  changed  their  strain,  and 
mourned,  as  at  a  funeral,  they  would  not  weep  and 
lament.  Hence  they  complained,  as  in  our  text, 
that  it  was  impossible  to  please  them,  they  would 
neither  do  one  thing  nor  another.  Similar  to  the 
temper  and  conduct  of  these  perverse  children  was 
that  of  the  Jews  in  the  Saviour's  time,  and  similar 


AND  PERVERSE.  189 

has  been  the  conduct  of  sinners  ever  since.     To 
trace  this  similarity,  is  my  present  design. 

I.  The  companions  of  these  perverse  children 
employed  various  means  to  conquer  their  obstinacy 
and  persuade  them  to  join  in  their  amusements. 
So  God  has  employed  a  great  variety  of  means  to 
persuade  sinners  to  embrace  the  Gospel.  He  has 
sent  judgments  to  subdue,  and  mercies  to  melt 
them  ;  arguments  to  convince,  and  motives  to  per- 
suade them  ;  threatenings  to  terrify,  and  invitations 
to  allure  them.  In  different  parts  of  his  word  he 
has  exhibited  divine  truth  in  every  possible  variety 
of  form.  In  one  place  it  is  presented  plainly  to  the 
mind  in  the  form  of  doctrines ;  in  another,  it  is 
couched  under  the  veil  of  some  instructive  and 
striking  parable  ;  in  a  third,  it  is  presented  to  us  in 
a  garb  of  types  and  shadows  ;  in  a  fourth,  it  is  illus- 
trated by  the  most  beautiful  figures  ;  and,  in  a  fifth, 
exemplified  in  some  well  drawn  character,  or  inter- 
esting portion  of  history.  In  a  word,  he  addresses 
us,  by  turns,  in  language  the  most  plain  and  simple, 
the  most  grand  and  commanding,  the  most  pointed 
and  energetic,  the  most  sublime  and  beautiful,  the 
most  impressive  and  affecting,  the  most  pathetic 
and  melting.  God  and  men,  this  world  and  the 
next,  time  and  eternity,  death  and  judgment,  heaven 
and  hell, — these  rise  successively  to  our  view,  por- 
trayed in  the  most  vivid  colors,  and  exhibited  in 
various  forms,  while  the  whole  created  universe  is 
put  in  requisition  to  furnish  images  for  ths  illustra- 
tion of  these  awful  realities  ;  and  the  infinite  wisdom 


190  SINNERS  WILFUL, 

of  God  himself  is  exerted,  if  I  may  so  express  it,  to 
the  utmost,  in  devising  and  employing  the  most 
suitable  means  to  impress  them  upon  our  minds, 
and  cause  them  to  affect  our  hearts.  Thus  he  has 
addressed  himself,  by  turns,  to  our  eyes  and  to  our 
ears,  to  our  understandings  and  consciences,  to  our 
imaginations  and  to  our  affections,  to  our  hopes 
and  to  our  fears ;  and  caused  divine  truth  to  seek 
admission  to  our  minds  by  every  avenue,  to  try 
every  possible  way  of  access. 

Corresponding  to  these  various  means,  and  to  the 
different  modes  of  instruction  adopted  in  his  word, 
are  the  various  gifts  and  qualifications,  with  which 
he  furnishes  those,  who  are  sent  as  his  ambassadors 
to  men.  As  he  knows  the  different  tastes  and  dis- 
positions of  men,  and  the  modes  of  address  best 
adapted  to  convince  and  persuade  them,  he  endues 
his  messengers  with  a  great  diversity  of  gifts,  so 
that,  by  one  or  another  of  them,  every  class  of 
hearers  may  be  gratified.  He  sends  some  minis- 
ters, who  are  sons  of  thunder,  well  qualified  to 
awaken,  rouse,  and  convince  the  careless ;  while 
others,  like  Barnabas,  are  sons  of  consolation,  and 
fitted  to  comfort  the  feeble  minded  and  support  the 
weak.  Some  he  furnishes  with  clear,  penetrating 
minds,  and  strong  reasoning  powers,  that  they  may 
perspicuously  state,  and  ably  defend  the  doctrines 
of  revelation,  answer  objections,  and,  by  sound 
arguments,  convince  the  gainsayers.  To  others  he 
gives  warm  feelings  and  lively  imaginations,  that 
they  may  urge  divine  truth  upon  the  hearts  and 


AND  PERVERSE.  19] 

consciences  of  their  hearers,  in  a  more  forcible, 
impassioned  and  impressive  manner.  On  a  third 
class  he  bestows  the  faculty  of  presenting  truth  to 
the  mind  in  a  mild,  insinuating,  persuasive  way,  by 
which  it  steals  into  and  melts  the  heart,  descend- 
ing upon  it  like  the  dews  of  heaven,  or  silent 
showers,  which  water  the  earth.  Thus,  how  diver- 
sified soever  are  the  tastes  and  dispositions  of  men, 
all  may,  in  turn,  be  gratified,  in  consequence  of  the 
variety  of  ministerial  gifts,  which  God  employs  for 
the  conversion  of  sinners  and  the  edification  of  his 
church.  Thus  the  healing  medicine  of  divine  truth 
is  presented  to  the  vitiated  palates  of  sinners  in 
every  possible  variety  of  form ;  or  to  allude  to  the 
comparison  in  our  text,  thus  do  different  ministers 
address  their  hearers  in  different  strains,  sometimes 
endeavoring  to  allure  them  to  embrace  the  gospel, 
by  comparing  it  to  a  marriage  feast ;  and,  at  others, 
attempting  to  terrify  them  to  fly  to  it,  by  bringing 
into  view  the  solemnities  of  death,  and  the  awful 
scenes  which  follow  it. 

II.  Notwithstanding  the  different  means  employ- 
ed with  these  perverse  children,  they  would  not  be 
prevailed  upon  to  comply  with  the  wishes  of  their 
companions.  We  have  piped  unto  you,  say  they, 
but  ye  have  not  danced  ;  we  have  mourned  unto 
you,  but  ye  have  not  lamented.  Precisely  similar 
is  the  conduct  of  impenitent  sinners.  Notwith- 
standing the  great  variety  of  means,  which  God 
employs  to  persuade  them  to  embrace  the  Gospel ; 
and  though,   as  our    Saviour  teaches  us,   these 


192  SINNERS  WIIiPUL 

means  are  no  less  adapted  to  produce  the  effect 
than  a  message  from  the  dead,  yet  still  they  per- 
versely refuse  to  comply.  Reason  with  them — 
they  will  not  be  convinced ;  set  motives  before 
them — they  will  not  be  persuaded ;  address  their 
hearts — they  will  not  be  affected  ;  appeal  to  their 
consciences — they  will  not  feel  guilty ;  attempt  to 
excite  their  fears — they  will  not  be  alarmed ;  en- 
deavor to  allure  them  to  Christ  by  promises  and 
invitations — they  will  not  come.  Beseech  them, 
weep  over  them,  expostulate  with  them  in  the  most 
affectionate  and  pathetic  manner ;  set  good  and 
evil,  life  and  death,  hell  and  heaven,  judgment  and 
eternity  before  them  in  every  form — they  make 
light  of  all,  and  go  their  ways,  one  to  his  farm,  and 
another  to  his  merchandize.  In  vain  have  proph- 
ets prophesied  ;  in  vain  have  apostles  preached  ;  in 
vain  have  angels  descended  from  heaven  ;  in  vain 
has  the  Son  of  God  appeared  on  earth,  and  spoken 
as  never  man  spake ;  in  vain  has  the  eternal  Fa- 
ther proclaimed  from  heaven,  This  is  my  beloved 
Son,  hear  ye  him  : — still  sinners  will  not  hear,  they 
will  not  come  to  Christ  for  life,  they  will  neglect 
the  great  salvation  of  the  Gospel.  Thus  it  always 
has  been,  thus  it  still  is,  and  thus  it  always  will  be, 
while  the  heart  remains  what  it  is,  and  almighty 
grace  is  not  exerted  to  subdue  it. 

III.  The  reason,  why  these  perverse  children 
could  not  be  persuaded  to  comply  with  the  wishes 
of  their  companions,  was,  that  they  were  out  of  hu- 
mor, or,  for  some  other  reason,  felt  indisposed  to 


AND  PERVERSE.  193 

gratify  them.  Similar  is  the  reason,  why  sinners 
will  not  be  persuaded  to  embrace  the  Gospel,  by 
all  the  means,  which  God  employs  for  this  purpose. 
They  do  not  come  to  Christ  for  life,  because  they 
will  not.  Their  proud,  selfish  hearts,  are  full  of  en- 
mity and  opposition  to  God,  and  therefore  they 
will  not  be  reconciled.  It  is  the  gospel  itself,  which 
they  dislike  ;  and,  therefore,  how  various  soever 
may  be  the  forms,  in  which  it  is  presented,  how 
clear  soever  the  light,  in  which  it  is  displayed,  they 
still  reject  it.  It  is  because  I  speak  the  truth,  says 
our  Saviour,  that  ye  believe  me  not.  This,  how- 
ever, sinners  are,  by  no  means,  willing  to  acknowl- 
edge. They  are  afraid  to  confess,  even  to  them- 
selves, that  it  is  hatred  of  the  truth  alone,  which 
prevents  them  from  embracing  it.  They,  therefore, 
attempt  to  excuse  themselves  by  imputing  their  re- 
jection of  the  gospel  to  some  other  cause  ;  and  to 
no  cause  do  they  impute  it  more  frequently,  than 
to  the  faults  of  its  professors,  or  to  something  in 
the  manner  or  conduct  of  those,  who  preach  it. 
Thus,  we  learn  from  our  text,  did  the  Jews.  John 
Baptist  came  neither  eating,  nor  drinking  ;  that  is, 
he  lived  in  the  most  frugal,  abstemious  manner, 
and,  as  a  preacher  of  repentance,  was  reserved  in 
his  deportment,  and  severe  in  his  rebukes.  Hence 
they  said,  He  hath  a  devil ;  that  is,  he  is  a  morose, 
visionary,  melancholy  man,  little  better  than  one 
distracted,  who  knows  not  what  he  says.  Our  Sa- 
viour, on  the  contrary,  came  eating  and  drinking ; 

he  associated  with  men  in  an  affable,  familiar  man- 

25 


194  SINNERS  WILFUL 

ner,  with  a  view  to  instruct  them,  and  for  the  same 
benevolent  purpose  visited  and  conversed  with  the 
most  abandoned  characters.  His  perverse  hearers 
then  changed  their  tone,  and  cried,  Behold  a  man 
gluttonous,  and  a  wine  bibber,  a  friend  of  publicans 
and  sinners.  In  a  similar  manner  do  sinners  at  the 
present  day,  attempt  to  conceal  and  excuse  their 
opposition  to  the  gospel.  If  professors  of  religion 
and  its  ministers  live  as  they  ought,  soberly,  right- 
eously, and  godly,  they  are  said  to  be  too  rigid, 
superstitious,  righteous  overmuch.  If,  on  the  con- 
trary, they  are  of  a  more  cheerful,  social  turn,  the 
world  immediately  exclaims,  These  are  your  pro- 
fessors, your  saints ;  but  in  what  respect  do  they 
differ  from  others  ?  If  they  are  punctual  in  attend- 
ing public  and  private  meetings  for  religious  wor- 
ship, spend  much  time  in  prayer,  and  devote  a 
considerable  portion  of  their  property  to  charitable 
and  religious  purposes,  it  is  immediately  said,  that 
religion  makes  men  idle  and  negligent  of  their 
families.  If,  on  the  other  hand,  they  are  industri- 
ous, frugal,  and  attentive  to  business,  they  are  no 
less  quickly  accused  of  loving  the  world,  as  well 
as  their  neighbors,  who  make  no  pretensions  to  re- 
ligion. If  a  minister  reasons  with  his  hearers  in  a 
cool,  dispassionate  manner,  and  labors  to  convince 
their  understandings,  he  is  accused  of  being  dry 
and  formal  in  his  preaching,  or  of  not  believing 
what  he  says.  If  another  preaches  in  a  more  live- 
ly, animated  strain,  clearly  proclaims  the  terrors  of 
the  Lord,  and  warns  his  hearers  to  fly  from  the 


AND  PERVERSE.  195 

wrath  to  come,  he  is  charged  with  endeavoring  to 
work  on  men's  passions,  and  to  frighten  them  into 
religion.  If  he  insists  much  on  the  doctrines  of 
Christianity,  the  necessity  of  faith,  and  the  impos- 
sibility of  being  justified  by  our  own  works,  he  is 
accused  of  undervaluing  morality,  and  represent- 
ing the  practice  of  good  works  as  needless.  If,  on 
the  other  hand,  he  clearly  exhibits  the  pure  moral- 
ity of  the  gospel,  inculcates  holiness  of  heart  and 
life,  and  states  the  dreadful  consequences  of  neg- 
lecting it,  he  is  charged  with  driving  men  to  des- 
pair by  unreasonable  strictness  and  severity.  Thus 
in  almost  innumerable  ways  men  ascribe  their  neg- 
lect of  the  gospel  to  the  faults  of  its  professors,  or 
to  something  in  the  manner,  in  which  it  is  preach- 
ed, and  thus  harden  themselves  and  others  in  un- 
belief. 

But  though  they  may  thus  deceive  themselves, 
they  cannot  deceive  God.  He  knows  and  has  said, 
that  the  true  reason  of  their  rejecting  it  is,  that 
they  love  darkness  rather  than  light,  because  their 
deeds  are  evil.  For  every  one,  that  doeth  evil, 
hateth  the  light,  neither  cometh  to  the  light,  lest 
his  deeds  should  be  reproved.  That  this  is  the 
case,  is  evident  from  men's  conduct  in  other  res- 
pects. Think  not,  however,  my  friends,  that,  in 
mentioning  these  things,  we  are  indulging  a  spirit 
of  recrimination  or  complaint.  It  is  not  for  our 
own  sakes,  that  we  make  these  remarks, — for  it  is 
of  very  little  consequence  what  men  may  say  of 
us, — but  for  your  sakes.     It  is  necessary  to  your 


196  SINNERS  WILFUL, 

conversion,  that  you  should  know  what  are  the  true 
causes  of  your  rejecting  the  gospel ;  for  until  you 
know  these,  you  will  never  embrace  it.  It  is  also 
necessary  for  God's  glory,  that  the  cause  should 
evidently  appear  to  be  the  obstinacy  of  sinners, 
and  not  any  deficiency  in  the  means  employed  by 
him  for  their  conversion.  Whether  you  will  be- 
lieve this  or  not,  it  is  most  certainly  the  truth,  and 
you  will  one  day  be  convinced  that  it  is.  Mean- 
while, God  has  not  left  himself  without  witnesses 
to  clear  his  character,  and  the  honor  of  his  gospel, 
from  the  groundless  aspersions  of  sinners, — wit- 
nesses, which  justify  him  before  an  ungodly  world ; 
for  our  Saviour  assures  us  in  the  conclusion  of  this 
parable,  that,  however  sinners  may  reject  the  gos- 
pel, and  condemn  the  manner,  in  which  it  is 
preached,  still,  wisdom  is  justified  of  all  her  chil- 
dren. By  wisdom,  is  here  meant,  either  God 
himself,  or  the  gospel,  with  the  means  which  he 
employs  for  its  promulgation.  He  is  the  only  wise 
God,  and  the  gospel  is  styled  his  hidden  wisdom, 
or  the  wisdom  of  God  in  a  mystery ;  while  by  the 
means,  which  he  employs  to  render  it  successful  in 
building  up  his  church,  his  manifold  wisdom,  we 
are  told,  is  displayed.  By  the  children  of  wisdom, 
are  intended  the  children  of  God,  or  in  other  words, 
those  who  yield  to  the  force  of  his  appointed  means 
and  cordially  embrace  the  gospel.  By  all  such, 
God,  and  his  ways,  are  justified,  and  the  wisdom  of 
all  his  proceedings  is  readily  acknowledged.  They 
admire,  love,  and  adore  him,  for  the  infinite  wis- 


AND  PERVERSE.  197 

dom,  as  well  as  goodness,  which  appears  in  the 
gospel  plan  of  salvation ;  and,  while  they  contem- 
plate it,  exclaim  with  the  apostle,  O  the  depth  of 
the  riches,  both  of  the  wisdom  and  knowledge  of 
God! 

Little  less  do  they  admire  the  wisdom  and  good- 
ness of  God,  as  displayed  in  the  means,  which  he 
employs  to  promote  the  success  of  the  gospel ;  and 
in  the  fulness,  richness,  and  variety  of  the  scrip- 
tures, and  in  the  diversity  of  gifts  bestowed  on  his 
,  ministering  servants.  And,  while  they  acknowl- 
edge, that  nothing  but  his  all-conquering  grace 
could  have  rendered  these  means  efficacious  to 
conquer  their  own  stubborn  hearts,  and  humbly 
cry,  Not  unto  us,  O  Lord,  not  unto  us,  but  to  thy 
name  be  the  glory, — they  clearly  see  and  unani- 
mously testify,  that  the  only  reason,  why  sinners  do 
not  embrace  the  gospel,  is  their  hatred  of  the  truth, 
and  their  opposition  to  God.  Thus  wisdom  is  jus- 
tified of  all  her  children  ;  and  this  is  the  only 
encouragement,  which  ministers  have  to  preach  the 
gospel.  They  know,  that  it  always  has  been,  and 
that  it  always  will  be,  foolishness  to  them  that 
perish ;  and  that  by  all  such  they  shall  themselves 
be  considered  as  little  better  than  fools  and  bab- 
blers ,  for  if  men  have  called  the  master  of  the 
house  Beelzebub,  how  much  more  will  they  thus 
call  those  of  his  household.  But  they  also  know, 
that  there  are  some,  though,  alas,  too  few,  who 
are  the  children  of  wisdom ;  and  that  to  them  the 
preaching  of  the  cross  will  always  be  the  wisdom 


198  SINNERS  WILFUL 

of  God,  and  the  power  of  God  unto  salvation. 
Some  such,  I  desire  to  bless  God,  there  are  in  this 
assembly ;  some,  who  receive  the  truth  in  the  love 
of  it ;  some,  who  have  felt  its  transforming,  life- 
giving  power ;  some,  who,  like  all  the  children  of 
wisdom,  justify  their  heavenly  Father  and  condemn 
themselves.  It  is,  my  christian  friends,  indeed  a 
delightful  employment  to  preach  to  you  the  un- 
searchable riches  of  Christ ;  for  you  can,  in  some 
measure,  feel  their  worth.  It  is  pleasant  to  expa- 
tiate to  you  on  his  glories  and  beauties  ;  for  you 
have  eyes  to  discern,  and  hearts  to  feel  them.  It 
is  pleasant  to  invite  you  to  the  gospel  feast;  for 
you  have  a  disposition  to  comply.  When  we  dis- 
play the  sufferings  of  your  crucified  Lord,  and  the 
sins  which  occasioned  them,  you  are  ready  to  mourn 
ivith  us  in  godly  sorrow  and  contrition  of  heart. 
And  when  in  more  cheerful  strains  we  proclaim  the 
happy  consequences  of  his  sufferings,  and  blow  the 
trumpet,  whose  silver  sounds  are  pardon,  peace, 
and  salvation,  for  dying  men,  you  are  equally  ready 
to  rejoice.  In  a  word,  your  hearts  are  in  unison 
with  the  gospel  harp ;  when  we  strike  its  golden 
strings,  your  feelings  vibrate  to  every  touch ;  and 
you  can  accompany  us,  through  its  whole  compass 
of  sound,  from  the  low  notes  of  pious  grief  and 
penitential  sorrow,  up  to  the  high  thrilling  tones  of 
enraptured  gratitude,  love,  and  praise,  which  al- 
most accord  with  the  harps  of  the  redeemed  before 
the  throne.  Yes,  you  have  learned  that  new  song, 
which  none  can  learn,  but  those  who  are  redeemed 


AND  PERVERSE.  199 

from  the  earth  ;  that  song,  which  is  sung  in  heaven, 
which  will  be  new  to  all  eternity ;  and  most  happy 
and  highly  honored  do  I  think  myself,  in  being  per- 
mitted to  lead  your  choir  on  earth,  and  to  hope 
that  we  shall  sing  it  together  in  the  full  choir  of  the 
redeemed  above.  It  is  the  greatest  of  my  present 
supports  and  consolations,  to  see  in  you  a  proof, 
that  my  labors  are  not  altogether  in  vain.  O,  then, 
my  brethren,  my  fellow  travellers  to  heaven,  my 
fellow  heirs  of  its  glories  !  strive  to  obtain  hearts 
more  and  more  perfectly  attuned  to  the  gospel 
harp ;  more  habitually  disposed  to  vibrate  to  its 
celestial  sounds.  Daily  practice  the  song  of  the 
redeemed,  and  cause  the  notes  of  heaven  to  be 
heard  on  earth.  Strive,  by  adorning  the  doctrine 
of  God,  your  Saviour,  to  justify  the  wisdom,  which 
reveals  it,  and  to  put  to  silence  the  ignorance  of 
foolish  men.  And  if  any  word  I  have  ever  spoken 
has  been  blessed  to  excite  godly  sorrow  or  religious 
feelings  in  your  breasts,  let  me  beseech  you,  in  re- 
turn, to  pray  for  me,  that  I  may  be  better  furnished 
with  the  necessary  qualifications  for  the  ministry  ;. 
that  I  may  never  utter  an  uncertain  sound,  and 
that,  when  I  call  sinners  to  mourn  for  their  sins,  or 
to  rejoice  in  a  Saviour,  God's  grace  may  render  the 
call  effectual. 

Would  to  God,  my  friends,  we  could  believe,  that 
the  class  now  addressed,  included  all  in  this  assem- 
bly. But  melancholy  experience  constrains  us  to 
believe,  that  the  comparison  in  our  text  applies  to 
many  present,  no  less  exactly  than  it  did  to  the 


200  SINNERS  WILFUL 

Jews.  As  promising  means,  as  God  employed  to 
effect  their  conversion,  have  been  employed  with 
you.  Indeed  you  enjoy  far  greater  advantages 
than  they  did.  They  had  only  the  Old  Testament. 
You,  in  addition  to  that,  enjoy  the  New.  They 
were  stumbled  and  perplexed  by  the  mean  circum- 
stances, in  which  Christ  appeared,  so  different  from 
what  they  expected.  To  you  the  reasons  of  his 
appearing  in  this  manner,  are  fully  explained. 
They  rejected  the  Sun  of  Righteousness,  when  he 
first  rose,  and  when  his  beams  were  comparatively 
feeble ;  you  reject  him,  while  shining  in  meridian 
splendor,  and  after  his  beams  have  blessed  the  na- 
tions for  more  than  eighteen  hundred  years,  diffu- 
sing light  and  happiness,  wherever  they  come. 
They  only  heard  the  predictions  of  Christ ;  you 
have  witnessed  their  exact  fulfilment.  They  refu- 
sed to  hear  Christ,  while  he  spake  on  earth ;  you 
turn  away  your  ears  now  he  speaks  from  heaven. 
They  refused  to  believe  the  testimony  of  prophets 
and  apostles  ;  you  reject,  not  only  their  testimony, 
but  that  of  all  the  multitudes  of  Christ's  ministers, 
who  have  preached  ever  since.  It  is  not  surprising 
therefore,  that  you  should  refuse  to  believe  my  tes- 
timony. I  have  exerted,  to  the  utmost,  the  abilities 
God  has  given  me ;  in  his  name,  I  have,  by  turns, 
reasoned  and  persuaded,  exhorted  and  entreated, 
invited  and  threatened,  warned  and  promised,  pray- 
ed and  wept, — but  to  no  purpose.  I  have  set 
before  you,  all  that  is  awful  and  all  that  is  amiable, 
all  that  is   alarming  and  all  that  is   alluring,   but 


AND  PERVERSE.  201 

without  effect.  I  have  sounded  the  brazen  trumpet 
of  the  law,  but  you  have  not  mourned.  I  have 
blown  the  silver  trumpet  of  the  gospel,  but  you  have 
not  rejoiced.  Other  and  more  able  ministers  have 
also  addressed  you.  You  have,  from  this  pulpit, 
heard,  at  different  times,  cogent  reasoners,  eloquent 
speakers,  and  impressive,  persuasive  preachers, 
endeavoring  to  prevail  with  you  to  embrace  the 
gospel.  But  all  has  been  vain,  and  with  respect  to 
many  of  you,  I  fear,  worse  than  in  vain.  My  labors 
have  now  apparently  less  effect  upon  many  of  you 
than  ever.  Where  they  once  made  some  impres- 
sion, they  now  pass  like  water  over  a  rock  ;  where 
they  once  convinced,  they  now  only  irritate ;  where 
I  was  once  received  with  affection,  I  am  now  con- 
sidered as  an  enemy,  because  I  tell  you  the  truth. 
My  friends — if,  to  labor,  and  watch,  and  pray  for 
your  salvation,  with  a  heart  broken  with  apprehen- 
sion and  tortured  with  anxiety,  lest  you  should  fail 
of  it ;  if,  to  goad  on  a  worn  out  body  and  jaded 
mind  to  exertions  in  your  behalf,  under  which  na- 
ture sinks,  and  life  becomes  a  burden  ;  if,  to  desire 
your  conversion  more  than  riches,  more  than  repu- 
tation, more  than  health,  more  than  life, — if  these 
things  are  marks  of  an  enemy,  then  I  am  your 
enemy,  and  such  an  enemy,  I  trust,  I  shall  continue  * 
to  be  to  my  last  breath.  In  fact,  if  I  except  the 
tempter  and  the  world,  you  have  no  enemies  but 
yourselves.  God,  and  Christ,  and  his  servants,  are 
your  friends,  or  would  be,  if  you  would  permit 
them ;  but,  alas,  you  will  not.  Often  would  they 
26 


202  SINNERS  WILFUL, 

have  gathered  you,  but  ye  would  not.  A  deep 
rooted,  unconquerable  aversion  to  what  you  think 
the  strictness  of  Christ's  regulations,  frustrates  all 
the  endeavors  of  your  friends  to  save  \ou.  You 
know,  that  religion  is  important,  you  are  convinced 
that  it  should  be  attended  to ;  but  you  have  no 
heart  to  it,  you  have  no  love  for  it,  and,  therefore, 
as  you  sometimes  confess,  you  cannot  give  your 
minds  to  it.  My  friends,  what  will  be  the  end  of 
this  ?  You  have  seen  its  end  in  the  Jews.  You 
know  how  terribly  they  were  destroyed  for  neglect- 
ing Christ ;  and  if  they  escaped  not,  who  refused 
him,  when  he  spake  on  earth,  much  more  shall  not 
ye  escape,  if  ye  turn  from  him  who  addresses  you 
from  heaven.  Once  more,  then,  we  conjure  you 
by  every  thing  sacred  and  every  thing  dear,  by  every 
thing  dreadful  and  every  thing  desirable,  to  re- 
nounce your  unreasonable  opposition,  and  yield 
yourselves  the  willing  servants  of  Christ. 

But  there  is  also  a  third  class  of  persons  in  this 
assembly,  who  must  be  addressed,  though  we  hardly 
know  in  what  manner  to  address  them.  It  is  com- 
posed of  such  as  resemble  the  son  in  the  parable, 
who,  when  his  father  said,  Son,  go  work  to-day  in 
my  vineyard,  immediately  replied,  I  go,  sir,  but 
went  not.  When  we  speak  to  these  persons  in  an 
affecting,  mournful  manner,  and  bring  to  their  view 
the  solemnities  of  death,  judgment,  and  eternity, 
they  seem  ready  to  weep.  And  when  we  tell  them 
of  the  goodness  of  God,  the  love  of  Christ,  and  the 
happiness  of  those,  who  come  to  his  marriage  feast, 


AND  PERVERSE.  203 

they  are  equally  ready  to  rejoice,  and  seem  to  de- 
sire nothing  so  much  as  religion.  But  in  a  week, 
or  perhaps  in  a  day,  they  are  the  same  as  before. 
That  there  are  many  such  among  us,  is  evident 
from  recent  circumstances.  We,  a  short  time  since, 
as  you  probably  recollect,  invited  all,  who  consid- 
ered religion  as  the  one  thing  needful,  and  who 
meant  to  pursue  it  as  such,  10  meet  us  at  a  certain 
place.  We  particularly  requested,  that  none  would 
attend,  who  had  not  made  up  their  minds  on  the 
subject,  who  were  not  fully  determined  to  perse- 
vere. In  consequence  of  this  invitation  nearly  one 
hundred  persons  assembled.  I  rejoiced  at  the  sight, 
and  immediately  wrote  to  a  society,  that  wished  me 
to  make  a  missionary  tour,  that,  in  consequence  of 
the  serious  attention,  that  existed  among  my  peo- 
ple, I  could  not  leave  them. — But  where  now  are 
those,  who  thus  pledged  themselves  to  God,  and  to 
each  other,  and  to  me,  that  they  would  pursue  re- 
ligion ?  Alas  !  I  fear,  that  their  goodness  has  been 
as  the  morning  cloud  and  early  dew,  that  soon  pass 
away.  That  /  should  not  know  what  to  say  to 
such  persons,  is  not  surprising,  since,  as  I  observed 
at  the  commencement  of  this  discourse,  God  him- 
self seems  as  if  at  a  loss  what  to  do  with  them. 
As  an  ancient  writer  observes,  they  are,  by  turns,  a 
minister's  comforters  and  tormentors.  They  excite 
his  expectations  to-day,  but  they  disappoint  him 
most  painfully  to-morrow.  Let  them  not  think, 
however,  that  their  temporary  convictions  will 
prevent  them   from  being   numbered    among   the 


204  SINNERS  WILFUL.  &c. 

characters  described  in  our  text.  Let  them  not 
flatter  themselves,  that  their  conversion  is  render- 
ed more  probable  by  these  transitory  impressions. 
Every  resistance  of  conviction  renders  such  an 
event  more  hopeless. 


SERMOX  XI. 

AMIABLE  INSTINCTS  NOT  HOLINESS. 
I.  THESSALONIANS  V.  23. 

AND  THE  VERT  GOD  OF  PEACE  SANCTIFY  YOU  WHOLLY;  AND  I  PRAY  GOD 
YOUR  WHOLE  SPIRIT  AND  SOUL  AND  BODY  BE  PRESERVED  BLAMELESS 
UNTO  THE  COMING  OF  OUR  LORD  JESUS  CHRIST. 

This  prayer  of  the  apostle  for  the  universal 
sanctification  of  the  Thessalonian  christians,  leads 
us  to  notice  a  distinction  in  the  natural  constitution 
of  man,  which  is  not,  perhaps,  sufficiently  attended 
to.  He  speaks,  you  will  observe,  not  only  of  their 
body,  and  their  spirit,  but  of  their  soul.  The  ques- 
tion is,  what  does  he  mean  by  this  ?  The  word 
soul,  usually  signifies  the  intellectual,  immortal  part 
of  man,  by  which  he  is  distinguished  from  the 
brutes.  But  this  cannot  be  its  meaning  here,  be- 
cause he  expressly  mentions  the  spirit,  or  immortal 
part,  in  distinction  from  the  soul,  or  as  something 
different  from  it.  What  then  does  he  mean  by  this 
term  ?  If  we  turn  our  attention,  for  a  moment,  to 
irrational  animals,  we  shall  find  a  satisfactory 
answer  to  the  question.  We  have  no  reason  to  be- 
lieve, that  these  animals  possess  an  immortal  soul, 
or  what  the  apostle  in  our  text  calls  a  spirit.  On 
the  contrary,  we  have  reason  to  believe,  that  they 
do  not  possess  such  a  soul ;  for  an  inspired  writer 


206  AMIABLE  INSTINCTS 

speaks  of  a  difference  between  the  spirit  of  a  man, 
which  goeth  upward,  and  the  spirit  of  a  beast, 
which  goeth  downward  to  the  earth.  Yet  animals 
have  something,  which  may  be  called  a  soul,  that 
is,  something  besides  a  body  ;  for  they  can  love 
and  hate,  they  can  be  pleased  or  made  angry  ;  they 
have  various  wonderful  instincts,  and  they  evidently 
possess  memory.  Now  take  away  the  intellectual, 
immortal  part  of  man,  or  what  is  called  in  the  text, 
his  spirit,  and  he  would  be  like  one  of  these  ani- 
mals. He  would  still  possess  not  only  a  body,  but 
what  may  be  called  an  animal  soul ;  and  it  is,  I 
conceive,  this  animal  soul,  which  the  apostle  means 
in  our  text,  and  which  he  prays  might  be  sanctified 
and  preserved  blameless.  By  praying  that  this 
might  be  the  case,  he  evidently  intimates,  that  it 
ought  to  be  the  case,  that  the  animal  soul  of  man, 
as  well  as  his  body  and  immortal  part,  ought  to  be 
sanctified  or  made  holy. 

I  have  often  explained  the  nature  of  sanctifica- 
tion,  and  its  effects  upon  the  appetites  and  members 
of  the  body.  I  propose,  in  the  present  discourse, 
to  consider  more  particularly  the  sanctification  of 
the  animal  soul  of  man,  or  that  part  of  human 
nature,  which  does  not,  properly  speaking,  belong 
either  to  the  body  or  to  the  mind,  but  which  is  dis- 
tinct from  both. 

In  the  prosecution  of  this  design  I  shall  natural- 
ly be  led  to  show  more  fully,  what  belongs  to  the 
animal  soul  of  man,  and  in  what  respects  the  ani- 


NOT  HOLINESS.  207 

mal  feelings  of  those,  who  are  sanctified,   differ 
from  the  same  feelings  in  those,  who  are  not. 

The  first  thing,  which  I  shall  mention  as  belong- 
ing to  the  animal  soul,  is  that  mutual  affection, 
which  subsists  between  parents  and  their  children. 
I  consider  this  affection  as  belonging  to  the  animal 
soul,  because  irrational  animals  evidently  possess 
it.  While  their  offspring  are  in  a  dependant  state, 
and  need  their  care,  they  display  an  affection  for 
them,  at  least  as  strong,  as  was  ever  exhibited  by 
human  parents.  They  not  only  hazard,  but  often 
lose  their  own  lives  in  defending  their  young.  And 
their  offspring  no  less  evidently  return  their  affec- 
tion. We  may  add,  that  the  sorrow,  which  animals 
feel,  when  deprived  of  their  young,  appears  to  be 
as  deep,  though  by  no  means  so  lasting,  as  that 
which  parents  feel  for  the  loss  of  their  children. 
We  have,  therefore,  I  conceive,  sufficient  reason  to 
conclude  that  parental  and  filial  love,  as  it  natur- 
ally exists  in  mankind,  is  an  affection,  not  of  the 
immortal  part  or  spirit,  but  of  the  animal  soul, 
though  it  is  doubtless,  in  some  measure,  modified 
and  often  regulated  by  our  rational  soul.  And 
hence  we  farther  conclude,  that  these  affections, 
while  they  remain  unsanctified  by  the  Spirit  of  God, 
or  as  they  exist  in  men  void  of  religion,  have  noth- 
ing in  them  of  a  religious  nature,  nothing  of  moral 
goodness  or  true  holiness,  nothing,  which  God  is 
under  any  obligation  to  accept  or  reward.  No  one 
supposes,  that  there  is  any  moral  goodness  in  the 
affection,  which  animals  feel  for  their  young.     And 


208  AMIABLE  INSTINCTS 

the  affection,  which  parents  and  children  feel  for 
each  other,  appears  to  be  of  the  same  nature.  We 
do  not  naturally  love  our  children,  because  God 
requires  it ;  we  do  not  love  them  with  a  view  to 
please  him  ;  we  do  not  love  them  because  it  is  a 
duty  ;  our  affection  for  them  seems  to  be  a  mere 
natural  animal  instinct,  which  is,  in  itself,  neither 
holy  nor  sinful.  But  as  it  now  exists  in  fallen  man, 
it  partakes  largely  of  that  universal  depravity,  which 
infects  his  whole  nature.  In  various  ways  it  be- 
comes sinful  itself,  and  leads  us  into  other  sins. 

It  becomes  sinful,  for  instance,  when  it  is  inordi- 
nate. Our  affection  for  any  creature  is  inordinate 
and  sinful,  when  we  love  that  creature  more  than 
we  love  God ;  for  he  requires  the  first  place  in  our 
affections,  and  forbids  us  to  prefer  any  object  to 
him.  Agreeably,  we  find  most  awful  punishments 
denounced  upon  Eli,  because  he  preferred  his  sons 
to  God.  But  all  parents  naturally  love  their  child- 
ren far  more  than  they  love  God.  Hence  they 
take  more  pains  to  gratify  them  than  they  do  to 
please  God.  Hence  they  are  unwilling  to  part  with 
them,  when  he  calls,  and  often  feel  unreconciled 
and  murmur,  when  he  takes  them  away.  Hence 
too,  they  are  often  so  much  engaged  in  acquiring 
wealth  for  their  children,  and  in  promoting  their 
temporal  advancement,  that  they  neglect  many  of 
the  most  important  duties  which  God  requires  them 
to  perform.  Now,  when  such  are  the  effects  of 
parental  love,  that  love  is  evidently  inordinate  and 
sinful. 


NOT  HOLINESS.  209 

Again — affection  for  our  children  becomes  sinful, 
when  it  takes  a  wrong  direction.  Such  a  direction 
it  takes,  when  it  leads  us  to  prefer  their  bodies  to 
their  souls ;  to  seek  their  present,  rather  than  their 
future  happiness ;  to  indulge  their  sinful  propensi- 
ties, rather  than  give  them  pain  by  restraining  and 
correcting  them.  Yet  such,  in  a  considerable  de- 
gree at  least,  are  the  invariable  effects  of  parental 
love  in  those  parents,  who  are  not  influenced  by 
religion.  Such  parents  show  no  more  concern  for 
the  souls  and  eternal  happiness  of  their  offspring, 
than  irrational  animals.  They  neither  pray  for 
them,  nor  give  them  religious  instruction,  nor  set 
before  them  a  religious  example.  Surely,  no  one, 
who  believes  the  Bible,  need  be  told,  that  such  con- 
duct is  both  highly  irrational  and  exceedingly 
sinful. 

Lastly — parental  affection  is  sinful,  when  it  is 
not  prompted  by  right  motives.  It  ought  to  pro- 
ceed from  a  regard  to  the  appointment  and  will  of 
God.  We  ought  to  look  upon  them  from  their 
birth,  not  as  mere  play  things — to  love  them,  not 
as  irrational  animals  do,  but  as  rational  and  ac- 
countable creatures.  We  ought  to  love  them  for 
God's  sake,  because  they  are  his  creatures,  because 
he  gave  them  to  us  to  be  educated  for  him,  and 
trained  up  for  heaven.  In  a  word,  we  ought  to 
love  them  with  a  holy  love,  and  because  he  requires 
it.  But  after  what  has  been  said,  it  is  almost  need- 
less to  remark,  that  no  parents  naturally  love  their 

children   in   this    manner.      Of   course,   there   is 

27 


210  AMIABLE  INSTINCTS 

nothing  morally  good,  and  there  is  much  that  is  mor- 
ally wrong,  in  their  parental  affection.  Hence  it  is 
evident,  that  the  affection  of  the  animal  soul  needs 
to  be  sanctified,  or  brought  under  the  controlling 
influence  of  religion.  It  must  be  sanctified,  or  we 
cannot  be  universally  holy.  And  from  the  pre- 
ceding remarks  it  will  be  easy  to  learn  in  what  this 
sanctification  consists,  and  what  will  be  its  effects. 
It  is  sanctified,  when  it  is  prompted  by  right  motives, 
when  it  takes  a  right  direction,  and  when  it  is  kept 
in  due  subordination  to  the  will  of  God.  When 
this  is  done,  we  shall  love  our  children  as  God's 
gifts,  and  for  his  sake.  We  shall  prefer  him  to 
them.  We  shall  feel  ready  to  resign  them,  when 
he  calls  ;  and  if  he  takes  them  away,  our  sorrow 
for  their  loss  will  have  no  mixture  of  repining  or 
discontent.  While  they  are  spared  to  us,  we  shall 
make  it  our  chief  concern  to  educate  them  for  God 
and  heaven  ;  their  souls  will  receive  a  much  great- 
er share  of  our  attention  than  their  bodies ;  we 
shall  be  far  more  anxious  for  their  eternal,  than 
their  temporal  welfare  ;  and  to  secure  it,  will  be  the 
principal  object  of  all  our  exertions  respecting 
them.  Those,  whose  affection  for  their  children  is 
not  thus  regulated  and  directed,  may  be  certain, 
that  it  is  not  yet  sanctified,  that  it  is  sinful  in  the 
sight  of  God,  and  that  they  are  very  far  from  being 
such  parents,  as  he  approves.  And  yet  they  may 
feel  very  well  satisfied  with  themselves ;  they  may 
regard  themselves  as  patterns  of  parental  goodness, 
and  even  hope  that  God  will  reward  them  as  such. 


NOT  HOLINESS.  21  1 

Such  is  the  blindness  and  deceitfulness  of  the  hu- 
man heart. 

The  second  affection  of  the  animal  soul,  which  I 
shall  mention,  is  that  pain,  which  is  excited  by 
seeing  our  fellow  creatures  in  distress,  and  that 
instinctive  desire,  which  we  feel,  to  relieve  them. 
This  affection  is  called  sympathy,  pity,  and  com- 
passion. I  infer,  that  it  belongs  to  the  animal  part 
of  our  nature,  from  the  fact,  that  many  species  of 
irrational  animals  often  appear  to  feel  it  in  a  very 
high  degree ;  and  from  the  equally  well  known 
fact,  that  it  is  usually  felt  most  strongly  by  children 
at  a  very  early  age,  before  the  developement  of 
their  intellectual  powers,  and  while  they  can  scarce- 
ly be  considered  as  rational  beings.  .  And  in  persons 
farther  advanced,  it  seems  to  be  a  merely  animal 
instinct ;  for  it  is  not  guided  by  reason,  and  often 
operates  partially  and  capriciously.  Many  persons, 
for  instance,  who  are  painfully  affected  by  the  sight 
of  bodily  suffering,  seem  to  feel  no  compassion  for 
the  mental  sufferings  of  their  fellow  creatures ;  and 
in  others,  who  boast  much  of  their  sensibility,  it 
seems  to  defeat  the  very  end,  for  which  it  was 
given,  by  rendering  them  unable  to  support  the 
sight  of  keen  distress,  and  impelling  them  to  fly 
from  their  suffering  friends,  when  they  most  need 
their  assistance.  Indeed,  many  plead  this  as  an 
excuse  for  neglecting  to  visit  the  sick  and  necessi- 
tous, and  for  leaving  their  friends,  when  any  painful 
surgical  operation  is  to  be  performed.  They  urge 
that  their   sensibility  is   too  exquisite,  that   their 


212  AMIABLE  INSTINCTS 

feelings  arc  too  easily  affected,  to  allow  them  to 
witness  such  scenes,  or  to  perform  such  duties. 
We  may  add,  that  the  same  persons,  when  provok- 
ed, are  often  cruel,  and  feel  no  pity  for  the 
sufferings  of  those,  who  have  offended  them.  What 
is  still  worse,  they  feel  no  compassion  for  the  souls 
of  men  ;  no  grief,  in  view  of  the  future  miseries,  to 
which  sinners  are  exposed  ;  nor  will  they  make  the 
smallest  exertion  to  save  them  from  these  miseries. 
If  a  friend  or  relative  is  sick  of  a  mortal  disease, 
and,  unconscious  of  his  danger,  is  flattering  himself 
with  hopes  of  a  speedy  recovery,  they  will  not 
speak  a  word  to  undeceive  him,  and  perhaps  will 
not  even  allow  others  to  do  it,  lest  it  should  give 
him  pain.  Supremely  selfish,  even  in  their  sensi- 
bility, they  leave  him  to  discover  his  danger,  when 
too  late,  to  die  unprepared,  rather  than  perform 
the  painful  duty  of  warning  him,  that  death  is  ap- 
proaching. How  widely  this  pity  or  compassion, 
if  it  deserves  the  name,  differs  from  that,  which 
glowed  in  the  bosom  of  our  Saviour,  no  one,  who 
has  read  the  New  Testament  with  attention,  needs 
be  informed.  It  is  true,  he  pitied  the  coporeal 
sufferings,  which  he  witnessed,  and  was  ever  ready 
to  relieve  them  ;  but  it  is  equally  true,  that  he  felt 
and  displayed  incomparably  more  compassion  for 
their  perishing  souls.  It  was  to  save  them,  that  he 
came  from  heaven.  It  was  to  save  them,  that  he 
shed,  not  tears  only,  but  blood.  He  bore  their  sins 
in  his  own  body  on  the  tree,  and  freely  consented 
to   be   wounded   for   their    transgressions,    to   be 


NOT  HOLINESS.  213 

bruised  for  their  iniquities,  and  to  pour  out  his  soul 
unto  death,  that  they  might  live.  His  compassion 
evidently  differed  very  widely  from  that  blind  in- 
stinct, that  animal  affection,  which  we  dignify  with 
the  name.  It  was  benevolence  viewing  misery, 
and  willing  to  make  that  misery  its  own,  not  merely 
by  sympathising  with  it,  but  by  actually  bearing  it, 
that  the  miserable  might  escape. 

Nor  was  his  sensibility  blunted,  as  ours  often  is, 
by  familiarity  with  scenes  of  suffering,  or  by  the 
criminality  of  the  sufferers.  It  is  evident,  then, 
that  our  natural  sympathy,  amiable  as  it  appears, 
necessary  as  it  is,  needs  to  be  sanctified,  and  that 
until  it  is  sanctified,  it  has  nothing  in  it  of  moral 
goodness,  or  true  benevolence.  Before  it  can  lay 
any  just  claim  to  these  titles,  it  must  be  made  to 
resemble  the  compassion  of  our  Saviour.  It  must 
cease  to  be  capricious,  partial,  and  selfish  in  its 
operations.  It  must  make  us  willing  to  deny  our- 
selves, and  to  suffer  pain,  inconvenience,  and 
provocation,  for  the  sake  of  alleviating  the  distresses 
of  others.  It  must  be  excited  by  the  sufferings  of 
our  enemies,  as  well  as  those  of  other  men.  Above 
all,  it  must  be  excited  chiefly  by  the  miseries,  to 
which  the  souls  of  men  are  exposed  ;  and  enable 
us,  when  viewing  our  unconverted  relatives,  to  say 
with  Paul,  I  have  great  heaviness  and  continual 
sorrow  in  my  heart,  for  my  brethren,  my  kinsmen 
according  to  the  flesh.  So  far  only,  as  we  can 
truly  say  this,  are  our  natural  sensibility  and  sym- 
pathy sanctified.  And  if  they  are  not  thus  sanctified, 


214  AMIABLE  INSTINCTS 

in  some  degree,  at  least,  in  vain  shall  we  pretend 
to  belong  to  the  merciful,  who  shall  obtain  mercy 
of  God,  or  claim  any  relation  to  our  Saviour  ;  for 
if  any  man  have  not  the  spirit  of  Christ,  he  is  none 
of  his.  And  if  there  is  any  thing  in  the  spirit  of 
Christ,  by  which  he  was  peculiarly  distinguished, 
it  was  compassion  for  the  souls  of  men. 

There  are  two  other  marks,  by  which  we  may 
be  assisted  in  ascertaining  how  far  our  natural 
sympathies  are  sanctified.  Merely  natural  sympa- 
thy usually  declines,  as  men  advance  in  years ;  so 
that,  if  they  live  to  old  age,  it  becomes  almost 
extinct.  But  when  it  is  sanctified,  it  not  only  con- 
tinues, but  increases  in  proportion  to  the  christian's 
religious  advancement.  In  this  case  it  is  truly 
beautiful  to  see  the  affectionate  sensibility  of  youth 
united  with  the  experience,  firmness,  and  mature 
wisdom  of  age ;  to  see  the  veteran  disciple,  who 
has  learned  to  endure  hardness  as  a  good  soldier 
of  Christ,  putting  on  bowels  of  mercies,  tenderness 
and  gentleness  of  mind,  to  see  the  same  tree  adorn- 
ed at  once  with  the  blossoms  of  spring  and  the 
fruits  of  autumn.  The  second  mark  of  sanctified 
sympathy,  is  a  disposition  to  participate  in  the  joys, 
as  well  as  sorrows,  of  orr  fellow  creatures.  This 
the  scriptures  require.  They  command  not  only 
to  weep  with  those  who  weep,  but  to  rejoice  with 
those  who  rejoice.  This  command  we  shall  obey, 
so  far  as  our  natural  affections  are  sanctified.  We 
shall  make  the  happiness  of  others  our  own.  But 
merely  natural  affection  will  not  lead  to  this.     On 


NOT  HOLINESS.  215 

the  contrary,  it  will  often  lead  us  to  envy  those, 
who  are  more  prosperous  than  ourselves,  to  repine 
at  their  prosperity,  especially  if  they  are  our  rivals, 
and  to  wish  that  some  calamity  may  befall  them. 
He,  in  whom  this  disposition  is  subdued,  he,  that 
can  truly  rejoice  in  the  happiness  of  those  who  do 
not  love  him,  may  safely  conclude  that  he  has  made 
advances  in  the  work  of  sanctification. 

Thirdly — What  is  commonly  called  the  natural 
temper,  or  disposition,  seems  to  belong  chiefly  to 
the  animal  soul.  I  say,  chiefly,  for  some  of  the 
passions,  which  affect  the  temper,  such  as  pride, 
ambition,  avarice,  envy,  malice,  and  revenge,  evi- 
dently belong  to  the  spirit,  or  immortal  part ;  for 
we  are  taught,  that  evil  spirits,  who  have  no  animal 
soul,  are  subject  to  these  passions.  But  setting 
these  passions  aside,  there  is  something  in  the  na- 
tural temper  or  disposition  of  men,  which  may  be, 
and  which  indeed  often  is,  called  constitutional. 
In  this  respect  different  persons  differ  very  widely, 
even  from  their  birth.  Some  appear  to  be  consti- 
tutionally timid,  mild,  gentle,  quiet,  affectionate, 
and  yielding ;  while  others  are  bold,  boisterous, 
restless,  irritable,  and  obstinate.  In  a  word,  some 
have  naturally  an  amiable,  and  others  an  unamiable 
temper.  Now  that  this  difference  of  temper  de- 
pends upon  the  animal  soul,  appears,  to  say  the 
least,  highly  probable  from  the  fact,  that  we  find  a 
similar  difference  among  irrational  animals,  even 
among  those  of  the  same  species.  For  instance, 
among  the  domestic  animals,  which  are  employed 


216  AMIABLE  INSTINCTS 

by  man,  there  seems  to  be  as  great  a  diversity 
of  natural  temper,  as  is  found  among  human  be- 
ings. Some  are  quiet,  mild,  gentle,  and  tracta- 
ble. Others,  of  the  same  species,  are  irritable, 
quarrelsome,  and  perverse.  What  renders  it  still 
more  probable,  that  the  temper  belongs  to  the  ani- 
mal soul,  is  the  well  known  fact,  that  it  seems  to 
be  much  affected  by  the  state  of  the  health.  Per- 
sons, who,  while  in  good  health,  appear  to  be  mild, 
affectionate,  and  contented,  will  often,  when  as- 
sailed by  disease,  become  peevish,  fretful,  irritable 
and  querulous.  This  is  especially  the  case  with 
children,  who  are  less  careful,  than  older  persons, 
to  conceal  their  feelings.  Now  every  one  will 
probably  acknowledge,  that  when  the  temper  is 
naturally  unamiable  and  bad,  it  needs  to  be  sancti- 
fied. When  persons  of  such  a  temper  profess  to 
have  become  christians,  an  amelioration  of  their 
temper  is  always  expected.  This  is,  perhaps,  one 
of  the  first  proofs  of  their  sincerity,  for  which  their 
acquaintance  look  ;  and  if  it  is  not  found,  their 
professions  are  naturally  supposed  to  be  insincere. 
On  the  contrary,  when  a  great  and  obvious  change 
for  the  better  is  witnessed  in  the  temper  of  such 
persons,  their  sincerity  is  usually  acknowledged, 
and  religion  is  honored.  This  being  the  case,  it  is 
evidently  of  very  great  importance,  that  those  pro- 
fessing christians,  whose  temper  is  naturally  bad, 
should  pay  the  strictest  attention  to  this  subject, 
and  make  it  their  chief  concern  to  have  their 
temper  sanctified  by  divine  grace.     Until  this  is 


NOT  HOLINESS.  217 

done,  they  can  neither  possess  themselves,  nor  exhib- 
it to  others,  satisfactory  evidence  of  their  sincerity, 
nor  can  they  adorn  the  religion,  which  they  profess. 
Indeed,  they  will  not  fail  to  dishonor  it,  and  cannot 
be  either  useful,  consistent,  or  happy.  As  persons, 
who  have  such  a  temper,  are  not  unfrequently  bold, 
resolute,  and  unyielding,  it  is  easy  for  them  to  be 
firm,  zealous,  and  courageous  in  the  cause  of 
Christ,  and  they  may  easily  mistake  their  constitu- 
tional courage  for  holy  boldness  and  christian  zeal. 
But  let  them  beware  of  this  mistake.  Let  them 
not  conclude  they  have  made  much  progress  in  the 
work  of  sanctification,  until  their  zeal  and  boldness 
are  guided  by  knowledge,  tempered  with  gentleness 
and  prompted  by  love ;  nor  until  they  habitually 
possess  and  exercise  a  kind,  affectionate,  meek, 
humble,  contented  and  quiet  spirit.  When  this  is 
done,  they  will  resemble  their  Master,  who  united 
in  himself  the  apparently  inconsistent  qualities  of 
the  lion  and  the  lamb,  the  serpent  and  the  dove, — 
and  will  be  of  all  christians  the  most  amiable,  ex- 
emplary, and  useful. 

But  while  all  will  allow,  that  a  naturally  bad 
temper  needs  to  be  thus  sanctified,  there  are  many 
who  by  no  means  suppose,  that  tempers  naturally 
amiable  equally  need  sanctification.  But  if  we 
take  the  scriptures  for  our  guide,  a  little  reflection 
will  convince  us,  that  this  is  actually  the  case. 
The  scripture  teaches,  that,  without  holiness,  no 
man  shall  see  the  Lord.      But  there  is   nothing 

of  the  nature  of  holiness  in  a  naturally   amiable 

28 


°218  AMIABLE  INSTINCTS 

temper.  Holiness  consists  in  a  conformity  to  the  law 
of  God.  But  persons,  who  possess  the  temper  of 
which  we  are  speaking,  naturally  pay  no  more  re- 
gard to  the  law  of  God  than  others  do.  They  are  not 
gentle,  kind,  and  affectionate,  because  God  requires 
them  to  be,  or  because  they  wish  to  please  him  ; 
for  they  often  live  without  God  in  the  world.  They 
do  not  naturally  love  prayer,  or  the  Bible,  or  the 
Saviour,  or  any  part  of  religion ;  but  it  is  as  diffi- 
cult to  draw  their  attention  and  affections  to  these 
subjects,  as  it  would  be  if  their  tempers  were  un- 
amiable.  The  young  ruler,  who  asked  our  Saviour 
what  he  should  do  to  inherit  eternal  life,  evidently 
possessed  a  naturally  amiable  disposition.  Yet 
when  Christ  said  to  him,  Take  up  thy  cross  and 
follow  me,  he  was  no  more  willing  to  obey,  than 
were  the  scribes  and  pharisees.  Hence  we  find, 
that  when  our  Saviour  asserted  the  necessity  of 
regeneration,  repentance,  and  faith,  he  represented 
them  as  alike  necessary  to  all,  and  made  no  excep- 
tion in  favor  of  amiable  characters.  It  is  therefore, 
evident,  that,  in  his  view,  such  characters  need 
sanctification  no  less  than  other  men.  Their  nat- 
ural affections  must  be  christianized,  if  I  may  so 
express  it,  or  baptized  by  the  Holy  Spirit,  before 
they  can  possess  any  thing  of  the  nature  of  true 
religion.  Until  this  is  done,  they  are  no  more 
christians,  merely  for  possessing  such  affections, 
than  an  animal  of  a  mild  and  tractable  disposition 
is  a  christian.  And  besides  this  general  radical 
defect  of  such  characters,  which  consists  in  an  en- 


NOT  HOLINESS.  219 

tire  want  of  true  holiness,  they  are  subject  to  many 
particular  defects;  defects,  which  often  attend 
them  even  after  they  become  christians.  They 
are  often  constitutionally  timid,  irresolute,  and 
easily  prevailed  upon  by  solicitations  to  do  what 
they  know,  or,  at  least,  suspect  to  be  wrong.  To 
these  solicitations,  they  find  it  very  difficult  to  say, 
no — with  firmness,  and  to  obey  the  precept,  which 
says,  My  son,  if  sinners  entice  thee,  consent  thou 
not.  Nor  do  they  usually  display  much  zeal  and 
courage,  in  doing  good,  or  in  maintaining  their 
Master's  cause.  Many  of  them  also  are  constitu- 
tionally indolent :  Hence,  if  they  become  christians, 
they  are  often  slothful  christians.  Like  the  slug- 
gard mentioned  by  Solomon,  they  are  too  ready  to 
say,  There  is  a  lion  in  the  way  ;  and  the  fear  of 
man,  a  fear  of  giving  offence,  often  entangles  them 
in  a  snare.  Often  too,  they  forget  or  neglect  the 
rule  of  being  just  before  they  are  generous  ;  and, 
prompted  by  natural  temper,  give  away  what  is  not 
theirs  to  give.  If  they  do  not  become  christians, 
these  defects  prevail  in  their  character  in  a  still 
greater  degree,  and  often  prove  their  ruin,  both  for 
this  world  and  the  next.  A  large  proportion  of 
those,  who  fall  a  prey  to  dissipation,  gaming,  in- 
temperance, and  debauchery,  are  of  this  class. 
They  are,  at  first,  led  into  these  vices  by  the  ex- 
ample and  solicitations  of  their  companions,  which 
they  have  not  sufficient  strength  of  mind  to  re- 
sist ;  and  afterwards  continue  to  practice  them 
through   habit.      If  they  escape  this   snare,    and 


220  AMIABLE  IAST1NCTS 

maintain  a  correct  moral  character,  they  are  in 
danger  of  falling  into  other  errors,  hardly  less  fatal. 
As  they  are  commonly  much  beloved  and  esteemed, 
their  company  is  sought  after,  and  they  find  them- 
selves so  pleasantly  situated  in  this  world,  that  they 
have  little  leisure  or  inclination  to  think  of  another. 
Besides,  the  good  opinion  of  their  fellow  creatures, 
tempts  them  to  think  too  highly  of  themselves,  and 
to  trust  in  their  amiable  temper  and  correct  morals, 
while  they  neglect  the  Saviour  of  sinners,  the  only 
name  under  heaven,  by  which  any  can  be  saved. 
Surely,  then,  no  one,  who  regards  the  scriptures, 
can  doubt,  whether  such  characters  need  to  be 
sanctified  by  divine  grace.  And  those  of  them,  in 
whom  this  work  is  begun,  need  to  go  on  unto  per- 
fection. They  must  judge  of  their  progress  to- 
wards perfection  by  the  degree,  in  which  they 
conquer  those  sins  and  errors,  to  which  they  have 
a  constitutional  propensity.  If  they  are  enabled  to 
overcome  indolence  and  timidity,  and  to  be  zealous, 
bold,  and  diligent  in  the  cause  of  Christ ;  if  they 
can  resolutely  resist  temptation ;  if  their  natural 
mildness  and  gentleness  are  exalted  into  true  be- 
nevolence ;  if  they  become  as  unwilling  to  offend 
God,  as  they  naturally  are  to  offend  their  fellow 
creatures ;  and  if  they  become  more  and  more 
sensible  of  their  constitutional  failings,  and  more 
solicitous  to  correct  them, — they  have  reason  to 
hope,  that  the  work  of  sane  tin*  cation  is  rapidly  ad- 
vancing. 

I  have  now  mentioned  the  principal  affections  of 


NOT  HOLINESS.  221 

the  animal  soul,  and  attempted  to  show,  that  they 
need  to  be  sanctified.  It  remains  to  make  some 
improvement  of  the  subject. 

1.  What  has  been  said,  may  throw  some  light 
upon  the  doctrine  of  man's  entire  depravity,  and 
remove  some  plausible  objections,  which  are  often 
urged  against  its  truth.  When  we  say,  that  men 
are  entirely  depraved,  we  mean,  as  I  have  often 
stated  to  you,  that  they  are  entirely  destitute  of 
holiness.  They  are  as  destitute  of  holiness  as  a 
dead  man  is  of  life  ;  and  hence  they  are  said  by  the 
inspired  writers  to  be  dead  in  trespasses  and  sins. 
In  reply,  the  adversaries  of  the  doctrine  refer  us  to 
parental  and  filial  affection,  to  that  sympathy  or 
compassion,  which  seem  natural  to  man  ;  to  the 
amiable  tempers,  which  many  seem  to  possess,  and 
to  the  moral  actions,  which  flow  from  these  several 
sources.  They  suppose  the  existence  of  these 
things  proves  conclusively,  that  men  are  not  entire- 
ly depraved.  But  it  has  been  clearly  shown,  if  I 
mistake  not,  that  there  is  no  holiness  in  any  of 
these  things  ;  that  we  possess  them  in  common 
with  irrational  animals  ;  that  they  are,  in  many 
respects,  imperfect  and  sinful,  and  that  they  lead 
us  into  many  sins.  Now  if  this  has  been  proved, 
it  evidently  follows,  that  the  existence  of  these  ani- 
mal affections  is  no  proof  at  all,  that  men  are  not 
entirely  depraved.  It  has  also  been  proved,  indeed 
our  text  clearly  proves,  that  these  affections  of  the 
animal  soul  need  to  be  sanctified,  or  made  holy. 
But  if  they  need  to  be  made  holy,  it  is  evident, 


222  AMIABLE  INSTINCTS 

that  they  are  not  originally  holy,  but  that  they  are. 
on  the  contrary,  depraved,  or  sinful ;  for  nothing, 
which  is  not  sinful,  needs  to  be  made  holy. 

2.  From  this  subject  it  appears,  that  those  who 
are  sanctified,  and  those  who  are  not,  differ  very 
widely,  even  in  those  respects,  in  which  they  seem 
to  be  alike.  For  instance,  both  classes  eat  and 
drink  ;  but  he,  who  is  sanctified,  eats  and  drinks  to 
the  glory  of  God,  while  the  unconverted  sinner 
eats  and  drinks  to  gratify  himself.  Both  classes 
love  their  children.  But  in  unsanctified  persons, 
parental  love  is  a  merely  animal  affection,  inordi- 
nate, wrongly  directed,  and  not  subordinate  to  the 
love  of  God.  In  those,  who  are  sanctified,  on  the 
contrary,  it  is  a  holy  affection  rightly  directed, 
regulated  by  God's  law,  and  in  subordination  to 
his  love.  Both  classes  may  pity  and  relieve  the 
distressed.  But  the  former  are  led  to  do  this  by  a 
blind  animal  instinct,  which  is  capricious,  irregular, 
and  partial  in  its  operations  ;  while  the  compassion 
of  the  latter  is  elevated  and  ennobled  by  divine 
grace,  and  resembles  that,  which  glowed  in  the 
bosom  of  our  Saviour.  Both  classes  may  possess 
amiable  tempers,  and  live  correct  moral  lives. 
But  the  amiable  tempers  of  the  former,  and  the 
morality,  which  they  sometimes  produce,  do  not 
spring  from  religion ;  they  are  not  influenced  by 
religion  ;  nor  have  they  any  reference  either  to 
God  and  his  law,  or  to  Christ  and  his  gospel.  The 
temper  and  morals  of  the  latter,  on  the  contrary, 
spring  from  religion  in  the  heart ;  they  are  the  ef- 


NOT  HOLINESS.  223 

fects  of  God's  law  written  in  the  heart ;  their  love 
to  men  flows  wholly  from  love  to  God ;  their 
morality  is  true  christian  morality,  and  they  are 
constrained  by  the  love  of  Christ  to  imitate  his 
example.  In  short,  the  governing  motives,  the 
main-springs  of  action,  in  the  sanctified  and  un- 
sanctified  man,  are  totally  different ;  and  since  God 
looks  at  the  motives,  since,  in  his  view,  the  char- 
acter of  every  action  is  determined  by  its  motive, 
it  is  evident,  that  the  same  actions,  which  are  good 
when  performed  by  a  good  man,  may  be  altogether 
wrong  when  performed  by  a  sinner.  The  sancti- 
fied, and  the  unsanctified  may  apparently  resemble 
each  other  in  temper  and  conduct,  and  yet  the 
latter  may  be  justly  punished,  while  the  former  are 
rewarded.     Hence  we  see, 

3.  How  greatly  and  fatally  those  are  deceived, 
who  found  a  hope  of  heaven  on  their  naturally 
amiable  tempers  and  moral  lives.  We  have  seen, 
that  these  need  to  be  sanctified,  and  that,  till  they 
are  so,  they  are  imperfect  and  sinful.  Those  then, 
who  found  their  hope  on  these  things,  found  it  on 
their  sins  and  imperfections.  They  found  it  on 
something,  which  needs  pardon,  and  which  cannot 
therefore  merit  reward.  St.  Paul  tells  us,  that  if 
any  supposed  they  had  something  of  this  kind,  in 
which  they  might  safely  trust,  he  had  more.  But, 
he  adds,  what  things  were  gain  to  me,  those  I 
counted  loss  for  Christ ;  and  he  proceeds  to  inform 
us,  that  he  counted  all  his  supposed  goodness  and 
morality  as  mere  filth,  that  he  might  win  Christ. 


224  AMIABLE  INSTINCTS 

O  then,  let  all,  who  share  in  Paul's  salvation,  imi- 
tate in  this  respect  the  example  of  Paul. 

4.  This  subject  may  assist  us  to  understand  that 
memorable  declaration  of  Christ,  From  him  that 
hath  not  shall  be  taken  away  even  that,  which  he 
seemeth  to  have.  We  have  seen,  that  every  thing, 
which  appears  to  bre  naturally  good  and  amiable  in 
sinners,  such  as  parental  and  filial  affection,  sym- 
pathy or  compassion,  and  a  sweet  natural  temper, 
belongs  to  the  animal  soul.  Now  this  dies  with 
the  body.  Nothing  survives  death,  but  the  immor- 
tal spirit.  Of  course,  at  death,  sinners,  who  have 
no  grace,  no  real  goodness,  will  lose  all  this  appar- 
ent goodness,  all  those  natural  affections,  which 
made  them  appear  amiable  here  ;  and  nothing  will 
remain,  but  a  spirit  wholly  given  up  to  the  power 
and  rage  of  malignant  passions.  Thus  from  those, 
who  have  no  grace,  no  real  goodness  or  holiness, 
will  be  taken  away  all  which  they  now  appear  to 
have.  O  then,  be  persuaded,  ye,  who  now  appear 
amiable,  to  seek,  most  earnestly  to  seek  the  sanc- 
tifying grace  of  God.  This  alone  can  render  your 
apparent  goodness  real,  and  cause  it  to  be  perma- 
nent. This  alone  can  stamp  on  your  souls  that 
image  of  God,  which  consisteth  in  knowledge, 
righteousness,  and  true  holiness,  and  without 
which  no  man  shall  ever  see  the  Lord. 

To  conclude — Let  me  urge  all,  who  profess  to 
be  the  disciples  of  Christ,  to  aim  at  universal  and 
complete  sanctification,  even  to  be  sanctified 
throughout  in  spirit,  in  soul,  and  in  body.     Re- 


NOT  HOLINESS.  225 

member,  that  to  aim  at  this,  is  your  indispensable 
duty.  Regard  it  too  as  your  privilege.  O,  how 
desirable  it  is,  to  be  thus  universally  holy ;  to  have 
the  immortal  spirit  clean  and  white,  the  animal 
soul  without  spot,  and  the  body  rendered  worthy 
of  such  an  inhabitant.  This,  you  are  taught  to 
believe,  will,  at  length,  be  your  happy  state  in 
heaven.  Will  you  not,  then,  strive  to  make  as 
near  approaches  to  it,  as  possible,  on  earth?  But 
the  present  subject  leads  me  to  press  upon  you, 
more  particularly,  the  sanctification  of  the  animal 
soul,  with  its  affections.  This  is  one  of  the  prin- 
cipal seats  of  depravity.  Let  it  then  be  one  of 
your  chief  objects  to  have  it  sanctified.  Think  it 
not  sufficient  to  love  your  children,  unless  your  af- 
fection for  them  be  such  as  has  been  described. 
Think  it  not  sufficient  to  be  compassionate  and 
sympathising,  unless  your  compassion  resemble  that 
of  your  Saviour.  And  be  not  satisfied  with  your 
temper,  until  you  feel,  in  full  strength,  that  heaven 
born  charity,  which  seeketh  not  her  own. 


29 


226  THE  PROMISED  FRUIT 


SERMON  XII. 

THE  PROMISED  FRUIT  OF  CHRIST'S  SUFFERINGS. 
ISAIAH,    I.III.    11. 

HE  SHALL  SEE  OF    THE  TRAVAIL  OF    HIS  SOUL,   AMD    SHALL  BE  SATISFIED. 

Could  any  of  us  have  seen  what  angels  saw, 
when  the  Son  of  God  left  the  bosom  of  his  Father, 
and  exchanged  a  throne  in  heaven  for  a  manger  on 
earth  ;  could  we  have  seen  him  divesting  himself  of 
his  glory,  laying  aside  the  form  of  God,  assuming 
the  form  of  a  servant,  and  appearing  on  earth,  in 
the  likeness  of  sinful  flesh,  with  the  avowed  purpose 
of  living  in  poverty,  and  dying  an  ignominious, 
agonizing,  and  accursed  death, — we  should  natur- 
ally have  been  led  to  exclaim,  What  adequate 
object  can  he  have  in  view  ?  What  motive  can  be 
sufficiently  powerful  to  induce  such  a  being  to  make 
sacrifices  so  great,  to  encounter  sufferings  so  ex- 
quisite !  This  question  an  apostle  has  partially 
answered.  He  has  informed  us,  that  Jesus  Christ 
endured  the  cross  and  despised  the  shame  for  the 
sake  of  the  joy  set  before  him.  In  what  this  joy 
consisted,  we  may  learn  from  the  chapter  before  us, 
and  especially  from  our  text.  It  is  here  predicted, 
that  he  shall  see  of  the  travail  of  his  soul,  that  is,  of 
the  fruits  or  effects  of  his  sufferings,  and  be  satis- 
fied. In  the  context  we  are  informed  what  these 
fruits  will  be.     He  shall  justify  many,  he  shall  see 

his  seed,  and  the  pleasure  of  the  Lord  shall  prosper 


OF  CHRIST'S  SUFFERINGS.  227 

in  his  hand.  The  joy  set  before  him,  for  the  sake 
of  which  he.  endured  the  cross,  and  despised  the 
shame,  was  then  the  joy,  which  would  result  from 
seeing  his  Father  glorified  and  sinners  saved,  in 
consequence  of  his  incarnation,  sufferings,  and 
death.  This,  our  text  declares,  he  shall  see,  and 
the  sight  will  satisfy  him.  While  contemplating  it, 
he  will  feel,  that  he  is  amply  rewarded  for  all  his 
sacrifices,  toils,  and  sufferings. 

My  hearers,  the  prediction  in  our  text  has  al- 
ready been  partially  fulfilled  ;  it  will  be  fulfilled 
in  a  still  greater  degree,  before  time  shall  end  ; 
and  its  complete  fulfilment  will  be  witnessed  in 
eternity.  These  three  assertions  we  propose  to 
illustrate,  establish,  and  improve. 

I.  The  prediction  before  us  has  already  been 
partially  fulfilled.  Already  has  our  Redeemer  seen 
much  of  the  fruit  of  his  sufferings.  Our  once  bar- 
ren world,  watered  by  his  tears  and  his  blood,  has 
already  produced  a  large  harvest  of  righteousness 
and  salvation.  His  cross,  like  Aaron's  rod,  has 
budded  and  blossomed,  and  begun  to  bear  precious 
incorruptible  fruit.  From  his  cross  sprang  all  the 
religious  knowledge,  all  the  real  goodness,  all  the 
true  happiness  which  has  existed  among  mortals 
since  the  fall.  On  his  cross,  which,  like  the  ladder 
seen  by  Jacob  in  vision,  unites  heaven  and  earth, 
myriads  of  immortal  beings,  who  were  sinking  into 
the  bottomless  abyss,  have  ascended  to  the  celes- 
tial mansions ; — other  myriads,  now  alive,  are 
following  them  in  the  ascent.     In  the  patriarchs, 


228  THE  PROMISED  FRUIT 

prophets,  and  pious  Israelites  ;  in  the  apostles,  and 
other  primitive  preachers  of  Christianity  ;  in  the 
numerous  converts,  who,  by  their  instrumentality, 
were  turned  from  darkness  to  light ;  in  all  the  truly 
pious  individuals,  who  have  since  existed  among 
men  ;  in  all  the  real  christians  who  are  now  on 
earth,  our  Redeemer  has  seen  the  fruits  of  his  suf- 
ferings. In  every  real  christian  now  present  he 
sees  one  of  these  fruits,  sees  a  soul,  which  has  been 
redeemed  by  his  blood  from  endless  wretchedness 
and  despair,  and  made  an  heir  of  glory  and  honor 
and  immortality.  O  then,  how  much,  how  very 
m-Uch,  has  he  already  seen  effected,  in  fulfilment  of 
the  promise  before  us  !  How  many  immortal  souls 
have  been  plucked  as  brands  from  everlasting 
burnings !  How  many  individuals  have  been  in- 
structed, sanctified,  pardoned,  comforted,  and  made 
more  than  conquerors,  through  him  that  loved 
them !  How  many  pious  families  have  rejoiced  to- 
gether in  his  goodness ;  how  many  churches  have 
been  planted,  watered,  and  made  to  flourish! 
How  much  happiness  have  the  members  of  all 
these  churches  enjoyed  in  life,  in  death,  and  in 
heaven !  What  an  exceedingly  great,  and  almost 
innumerable  multitude  of  happy  spirits,  redeemed 
from  among  men,  are  now  surrounding  the  throne 
of  God  and  the  Lamb  !  And  even  while  I  speak, 
the  number  of  these  happy  spirits,  and  the  harvest, 
which  springs  from  a  Saviour's  sufferings,  is  in- 
creasing. Even  while  I  speak,  sinners  in  different 
parts  of  the  world  are  flocking  into  the  kingdom  of 


OF  CHRIST'S  SUFFERINGS.  229 

God.  Even  while  I  speak,  immortal  souls,  washed 
in  a  Saviour's  blood,  sanctified  by  his  Spirit,  and 
just  made  victorious  over  the  last  enemy,  death,  are 
entering  heaven  from  the  four  quarters  of  the  globe, 
and  commencing  their  everlasting  song, — Now 
unto  him  that  loved  us,  and  washed  us  from  our 
sins  in  his  own  blood,  be  glory  and  dominion  for- 
ever and  ever. 

And  while  our  thrice  blessed  Redeemer  has  thus 
seen,  and  still  sees  the  happiness  of  human  beings 
increased  by  his  sufferings,  he  has  also  seen,  and 
still  sees  the  glory  of  God  augmented  in  an  equal 
degree.  He  has  seen  millions,  who  were  once 
enemies  to  his  Father,  transformed  to  friends ;  he 
has  seen  millions,  who  once  blindly  worshipped 
false  gods,  and  ascribed  to  them  the  glory  of  crea- 
ting, preserving,  and  governing  the  world,  turning 
from  their  worthless  idols  to  worship  the  only  living 
and  true  God,  who  made  heaven  and  earth.  He 
has  seen  his  Father's  law  obeyed  and  honored  by 
multitudes,  who,  but  for  him,  would  have  continued 
to  trample  it  under  foot,  He  has  seen  ten  thous- 
and times  ten  thousand  of  prayers  and  ascriptions 
of  praise,  ascending  from  a  world,  which,  but  for 
his  interposition,  would  never  have  offered  one  of 
these  acceptable,  spiritual  sacrifices  to  his  Father. 
He  has  seen  the  eternal  throne  surrounded,  and 
him  who  sits  upon  it  adored  by  almost  countless 
multitudes,  who  were  once  dishonoring  God  on 
earth,  and  preparing  to  blaspheme  him  in  hell.  In 
fine,  he  has   seen  his  religion  flying  through  the 


230  THE  PROMISED  FRUIT 

world  as  on  angels'  wings,  scattering  blessings 
wherever  she  comes,  and  loudly  proclaiming  peace 
on  earth,  good  will  to  men,  and  glory  to  God  in  the 
highest.  Surely  then,  the  prediction  before  us  has 
already  been  partially  fulfilled. 

II.  During  the  period  which  must  elapse  before 
time  shall  end,  this  prediction  shall  receive  a  much 
more  ample  accomplishment.  That  this  will  be 
the  case,  we  might  almost  venture  to  predict  from 
present  appearances,  even  were  the  scriptures  si- 
lent respecting  it.  Never  since  the  days  of  the 
apostles  have  such  exertions,  as  are  now  witness- 
ed, been  made  to  extend  the  triumphs  of  the  cross  ; 
never  has  such  a  grand  and  powerful  combination 
of  means  been  employed  for  this  purpose  ;  never 
has  the  blessing  of  heaven  more  evidently  attended 
human  efforts  ;  never  have  been  seen  such  clear 
and  striking  indications  that  a  great  moral  revolu- 
tion in  the  world  is  approaching.  If  we  turn  to 
the  scriptures,  we  shall  find  the  hopes  and  expec- 
tations thus  excited  abundantly  confirmed.  We 
there  find  the  most  explicit  predictions,  the  most 
animating  assurances  of  the  future  universal  prev- 
alence of  pure  Christianity.  All  that  has  been  seen, 
is  but  the  first  fruits  of  that  rich  harvest,  which  our 
Redeemer  will  yet  gather  in.  He  who  cannot  lie 
has  not  only  promised,  but  sworn  by  himself,  that 
the  Jews  and  Gentiles  shall  be  brought  into  the 
fold  of  Christ,  that  the  knowledge  of  the  Lord  shall 
fill  the  earth,  even  as  the  waters  cover  the  seas ; 
that  the  kingdoms  of  this  world  shall  become  the 


OF  CHRIST'S  SUFFERINGS.  231 

kingdoms  of  our  Lord  and  Saviour,  and  that,  for 
many  successive  ages,  he  shall  reign  triumphantly 
over  every  nation,  and  kindred,  and  people.  While 
predicting  this  extension  of  the  Messiah's  kingdom, 
and  describing  the  future  glories  of  his  reign  on 
earth,  the  sacred  writers  exhaust  all  the  powers  of 
language,  and  burst  forth  into  such  poetic,  en- 
raptured strains,  as  the  Spirit  of  God  could  alone 
inspire.  And  O,  how  will  our  Redeemer  see  the 
effects  of  his  sufferings,  when  all  these  glowing 
descriptions  shall  be  realized ;  when,  with  benevo- 
lent delight,  he  shall  glance  his  eye  over  this  once 
ruined,  polluted,  wretched  world,  and  see  all  his 
enemies  baffled  ;  ignorance,  error,  superstition, 
vice,  and  misery  banished,  his  religion  every  where 
enthroned  in  the  hearts  of  men,  the  earth  filled 
with  holiness,  and  happiness,  and  peace ;  while  from 
fertile  plains,  smiling  villages,  flourishing  towns, 
and  populous  cities,  one  universal  cloud  of  incense 
ascends  before  God,  and  the  voice  of  the  whole 
human  family,  as  the  voice  of  one  man,  pours  forth 
the  language  of  prayer,  and  praise,  and  thanksgiv- 
ing to  the  Father  of  all ;  and  the  wide  open  gates 
of  heaven  are  continually  thronged  by  those,  who 
pour  into  it  from  the  east  and  the  west,  from  the 
north  and  the  south,  to  swell  the  number  of  its 
happy  inhabitants,  and  add  new  voices  to  its  ever- 
lasting songs  !  What  countless  myriads  will  then 
be  saved  !  How  gloriously  will  salvation  triumph ! 
How  will  God  be  glorified,  how  will  the  fruits  of 
holiness  abound,  when  all  those  parts  of  the  world, 


232  THE  PROMISED  FRUIT 

which  are  now  a  moral  wilderness,  shall  become  as 
Eden,  and  the  whole  earth  be  made  as  the  garden 
of  God;  And  how  will  human  happiness  be  in- 
creased, when  generation  after  generation  shall 
taste  the  felicity  of  heaven,  during  a  long  life  on 
earth ;  and  then,  by  an  easy  and  peaceful  death, 
be  removed  to  the  mansions  of  eternal  rest. 

III.  But  it  is  to  the  final  consummation  of  all 
things,  it  is  to  eternity,  that  we  must  look  for  the 
complete  fulfilment  of  this  animating  prediction. 
Not  till  then  will  the  great  work  of  redemption  be 
finished ;  not  till  then  will  our  Redeemer  see  so 
much  of  the  fruit  of  his  sufferings,  as  is  necessary 
to  satisfy  him.  But  then  he  will  see  all,  that  is 
here  promised ;  all,  that  he  ever  expected  to  see  ; 
all,  that  is  wanting  to  render  him  perfectly  satisfied. 
He  will  then  see  the  bodies  of  all  his  people  raised 
from  the  grave,  glorious,  incorruptible,  immortal, 
and  perfectly  resembling  his  own ;  for,  says  an 
apostle,  addressing  christians,  he  shall  change  our 
vile  bodies,  and  fashion  them  like  unto  his  own 
glorious  body,  according  to  the  working  of  that 
mighty  power,  by  which  he  is  able  to  subdue  even 
all  things  to  himself. 

Then  will  his  triumph  over  death  and  the  grave 
be  complete.  Then,  as  inspiration  expresses  it, 
death  will  be  swallowed  up  of  victory.  Then,  too, 
our  Redeemer  will  see  all  his  chosen  people  as- 
sembled around  him,  perfect  in  holiness,  and 
perfectly  happy  in  the  contemplation  of  his  glory 
and  the  enjoyment  of  his  presence.     For  this  he 


OF  CHRIST'S  SUFFERINGS.  233 

prayed  just  before  his  crucifixion.'  Father,  said  he, 
I  will  that  those  whom  thou  hast  given  me,  be  with 
me  where  I  am,  that  they  may  behold  my  glory. 
He  cannot  then  be  entirely  satisfied,  till  this  prayer 
is  answered  in  its  full  extent,  till  every  one  whom 
the  Father  has  given  him  is  brought  home  to  glo- 
ry. At  the  period,  to  which  we  refer,  and  not  till 
then,  will  this  be  done.  The  last  redeemed  sinner 
will  then  have  exchanged  earth  for  heaven,  and 
have  begun  to  gaze  with  rapture  on  the  unveiled 
glories  of  his  Redeemer. 

Finally — Our  Saviour  will  then  see  the  great 
work,  for  the  accomplishment  of  which  he  died, 
completed.  He  will  see  that  spiritual  edifice,  the 
foundation  of  which  was  laid  in  his  blood,  which 
has  been  so  long  erecting,  standing  before  him  fin- 
ished, resplendent  in  glory,  and  perfect  in  beauty. 
Says  an  apostle,  Christ  loved  the  church,  and 
gave  himself  for  it,  that  he  might  sanctify  and 
cleanse  it  with  the  washing  of  water  by  the  word, 
that  he  might  present  it  to  himself  a  glorious 
church,  not  having  spot,  or  wrinkle,  or  any  such 
thing ;  but  that  it  should  be  holy,  and  without 
blemish.  The  church  which  Christ  thus  loved,  and 
for  which  he  gave  himself,  is  called  his  body.  All 
who  compose  it  are  styled  his  members.  Now  un- 
til the  last  member  of  this  mystical  body  is  raised 
to  heaven,  and  fixed  in  its  destined  place,  the  body 
itself  will  not  be  perfect  and  complete,  and,  of 
course,  Christ  its  head  will  not  be  satisfied.     But 

when  that  is  done,  his  satisfaction  will  be  complete, 
30 


234  THE  PROMISED  FRUIT 

Then  all  his  members  will  be  fixed  forever  in  the 
place,  which  he  is  now  preparing  for  them,  in  a 
state  of  absolute  perfection — perfection  in  knowl- 
edge, and  holiness,  and  happiness.  And  O,  what 
tongue  of  man  can  describe,  what  finite  mind  can 
conceive,  the  enrapturing  sight,  on  which  the  eye 
of  our  Redeemer  will  then  rest !  He  will  see  an  in- 
numerable multitude  ot  immortal  beings,  with  ca- 
pacities like  those  of  angels,  reflecting  in  body  and 
in  mind,  his  own  spotless,  glorious  image,  no  less 
perfectly  than  the  polished  mirror  reflects  the  daz- 
zling image  of  the  noon  day  sun.  He  will  see  them 
all  filled  to  overflowing,  with  unutterable  felicity, 
and  glowing,  like  the  seraphs  around  them,  with 
burning  love  and  melting  gratitude  to  him,  who  re- 
deemed them  by  his  blood.  He  will  see  them  cast- 
ing their  eyes  downward  to  contemplate  the  lake 
of  fire,  the  everlasting  burnings,  from  which  they 
have  been  thus  redeemed,  and  then  raising  them 
to  gaze  on  their  Deliverer,  with  emotions,  which 
even  the  language  of  heaven  cannot  express,  but 
which  he  can  read  in  their  swelling,  and  almost 
bursting  hearts.  He  will  see  them,  in  holy  trans- 
ports of  affection  and  humility,  casting  themselves 
and  their  crowns  at  his  feet ;  hear  them  cry,  with 
a  voice  like  that  of  many  waters,  and  of  mighty 
thunderings,  Alleluia,  for  the  Lord  God  omnipo- 
tent reigneth  !  Blessing,  and  glory,  and  honor,  and 
power,  be  unto  him  that  sitteth  on  the  throne,  and 
to  the  Lamb  forever  and  ever.  Stretching  his  om- 
niscient eye  through  eternity,  he  will  see  them  en- 


OF  CHRIST'S  SUFFERINGS.  235 

joying  all  this  happiness,  and  ascribing  all  this  glo- 
ry to  God,  during  its  endless  ages  ;  their  minds 
continually  expanding,  their  faculties  enlarging,  and 
their  souls  drinking  in  more  and  more  of  that  ful- 
ness  of  the  Godhead,  the  whole  of  which  they  can 
never  contain.  And  while  he  sees  all  this,  he  will 
see,  that,  but  for  his  sufferings  and  death,  all  these 
immortal  beings,  now  so  holy,  so  glorious,  so  happy, 
would  have  been  sinners,  demons,  fiends,  doomed 
to  drink  forever  of  the  fierceness  of  the  wrath  of 
Almighty  God,  which  is  poured  out  without  mix- 
ture into  the  cup  of  his  indignation.  All  this,  and 
much  more  than  this,  much  more  than  man  or  an- 
gel can  describe,  he  will  see,  and  while  he  sees 
it,  will  exclaim,  Father,  it  is  enough  ;  thy  promise 
is  fulfilled  ;  I  am  satisfied. 

Permit  me  now,  my  hearers,  to  lead  your  atten- 
tion to  some  reflections,  which  our  subject  natural- 
ly suggests,  and  which  will,  I  trust,  be  found  to 
have  an  intimate  connection  with  the  object*  for 
which  we  are  now  assembled. 

1.  How  great,  how  glorious,  how  worthy  of  its 
Author,  does  the  work  of  redemption  appear,  when 
viewed  in  the  light  of  this  subject.  If  it  was  a 
work  worthy  of  God,  to  create  the  world  ;  if  it  is 
a  work  worthy  of  God,  to  preserve  and  govern  the 
world,  much  more  was  it  a  work  worthy  of  him  to 
redeem  the  world.     If  his  infinite  perfections  were 


*This  Sermon  was  preached  at  the  first  meeting  of  the  Foreign 
Missionary  Society  of  the  County  of  Cumberland,  Auxiliary  to  the 
American  Board. 


236  THE  PROMISED  FRUIT 

ever  called  into  action  by  an  adequate  motive,  it 
was  when  they  were  called  to  exert  themselves  in 
effecting  the  salvation  of  a  self-destroyed  race  of 
immortal  intelligences,  and  to  promote  the  glory  of 
his  great  name  in  effecting  it.  The  accomplish- 
ment of  such  a  work  as  this  was  a  motive,  which 
might  well  bring  down  the  Son  of  God  from  heav- 
en, and  carry  him  through  all  his  toils,  and  sup- 
port him  under  all  his  sufferings.  His  toils  and 
sufferings  were  indeed  inconceivably  great ;  but 
so  was  the  object  which  he  had  in  view ;  and  so 
was  his  promised  reward,  the  joy  set  before  him. 

2.  What  conceptions  is  this  subject  suited  to 
give  us  of  the  happiness,  which  is  now  enjoyed, 
and  which,  through  eternity,  will  be  enjoyed  by 
our  divine  Redeemer  !  You  have  all,  my  friends, 
heard  much  of  the  happiness  of  heaven.  Those 
of  you,  who  are  christians,  know  something  of  it 
experimentally  ;  for  you  have  tasted  the  first  fruits 
of  the  heavenly  inheritance.  Your  conceptions  of 
it  are,  indeed,  exceedingly  inadequate,  but  you 
know  it  to  be  great.  Estimate,  then,  as  far  as  you 
are  able,  the  amount  of  happiness,  which  a  single 
individual  will  enjoy  in  heaven,  during  a  whole 
eternity.  Proceed  to  multiply  this  amount  of  hap- 
piness by  the  almost  countless  number  of  the  re- 
deemed. Then  recollect,  that  Jesus  Christ  has 
said,  it  is  more  blessed  to  give  than  to  receive  ; 
that  is,  there  is  more  blessedness,  or  happiness,  in 
giving,  than  in  receiving.  Now  Jesus  Christ  gives, 
and  saints  and  angels  receive,  all  the  happiness. 


OP  CHRIST'S  SUFFERINGS.  237 

which  creatures  will  ever  enjoy  in  heaven.  Of 
course,  as  the  giver  of  this  happiness,  is  more  bles- 
sed, more  happy,  than  all  the  receivers,  could 
we  then  concentrate  in  one  bosom  all  the  happi- 
ness, which  is  enjoyed  by  all  the  saints  and  angels 
in  heaven,  it  would  still  be  inferior,  far  inferior  to 
that,  which  is  enjoyed  by  Jesus  Christ  alone. 
Christian,  does  not  your  heart  exult  to  hear  of  the 
happiness  which  your  Saviour  enjoys  ?  Does  it 
not  labor,  and  swell  almost  to  bursting,  while  vain- 
ly attempting  to  fathom  that  bottomless  tide  of  fe- 
licity, which,  every  moment  pours,  and  through 
eternity  will  continue  to  pour,  all  its  fulness  into 
his  infinite  mind  ! 

3.  In  the  light  of  this  subject  how  great,  how 
lovely  does  our  Saviour's  benevolence  appear  ?  It 
is  to  his  benevolence  alone,  that  his  happiness  is  to 
be  ascribed.  It  is  the  benevolent  mind  only,  which 
finds  more  happiness  in  giving  than  in  receiving. 
Of  course,  if  our  Saviour  were  not  benevolent,  he 
would  never  place  his  happiness  in  making  others 
happy.  He  would  be  far  from  being  satisfied,  far 
from  feeling  that  he  is  amply  rewarded  for  all  his 
toils  and  sufferings,  by  seeing  others  enjoy  the 
fruits  of  them.  But  this  it  appears,  does  satisfy 
him.  All  the  reward  which  he  expected,  all  which 
he  desires  is,  the  satisfaction  of  seeing  God  glori- 
fied, and  sinners  saved.  Here  then  is  perfect  dis- 
interested benevolence,  benevolence  worthy  of  him 
whose  name  is  love. 

And  now,  my  hearers,  permit  me  to  apply  these 


238  THE  PROMISED  FRUIT 

remarks  to  the  object  for  which  we  are  assembled. 
This  object  is,  as  you  are  all  aware,  to  unite  our 
efforts,  and  afford  our  assistance,  in  extending  the 
benefits  of  redemption,  in  carrying  on  the  great 
work  of  man's  salvation.  We  have  seen  that  this 
is  the  noblest  of  God's  works,  a  work,  which 
is  every  way  worthy  of  himself.  To  be  em- 
ployed as  a  willing  instrument  in  carrying  on  this 
work,  is  then  the  greatest  honor,  which  God  can 
confer  on  man.  Would  you  not  think  it  an  hon- 
or to  be  employed  by  God  in  creating  a  world  ? 
Would  you  not  think  it  an  honor  to  be  employed 
by  him  in  preserving  and  governing  a  world  ? 
But  greater,  far  greater  is  the  honor  of  being  em- 
ployed as  a  co-worker  with  God  in  saving  a  world. 
This  honor  have  all  his  saints.  This  honor  we 
are  invited  to  share. 

Again — We  have  seen,  that,  with  the  promotion 
of  this  work,  our  Saviour's  enjoyment  of  his  prom- 
ised reward  is  connected.  In  proportion  as  this 
work  advances,  his  satisfaction  increases.  And 
does  not  this  fact  furnish  all  who  love  him  with  a 
powerful  motive  to  exertion  ?  Professed  disciple 
of  Jesus  Christ,  do  you  love,  do  you  wish  to  grati- 
fy your  Master,  your  Redeemer  ?  Is  it  the  lan- 
guage of  your  heart,  what  shall  I  render  to  my 
Lord  for  all  his  "benefits  ?  If  so,  this  is  the  ans- 
wer, Labor  to  promote  that  cause,  which  lies  so 
near  his  heart  ;  that  cause,  for  which  he  shed  his 
blood.  Labor  aind  pray,  that  the  Saviour  may  see 
more  and  more  of  the  fruit  of  his  sufferings.  While 


OF  CHRIST'S  SUFFERINGS.  239 

doing  this,  you  will,  in  effect,  be  employed  by  God 
as  a  hand,  to  convey  to  him  a  part  of  his  promised 
reward.  And  what  employment  can  be  more  hon- 
orable, more  delightful,  more  congenial  with  the 
best  and  strongest  feelings  of  every  Christian's 
heart  ! 

Farther,  we  have  seen  that  this  subject  exhibits, 
in  the  clearest  light,  our  Saviour's  disinterested  be- 
nevolence. We  have  seen,  that  the  joy  set  before 
him,  for  the  sake  of  which  he  endured  the  cross 
and  despised  the  shame,  was  the  joy,  not  of  exalt- 
ing or  of  enriching  himself,  but  of  communicating 
happiness  to  others.  This,  this,  was  all  the  re- 
ward, which  his  benevolent  heart  desired,  for  labors 
and  sufferings  unexampled.  In  this,  as  in  other  res- 
pects, his  example  is  proposed  to  us  for  our  imita- 
tion. And  imitate  it  we  must,  if  we  would  prove 
that  we  are  his  disciples  ;  for  if  any  man  have  not 
the  Spirit  of  Christ  he  is  none  of  his.  I  repeat  it, 
if  any  man  have  not  the  Spirit  of  Christ,  he  is  none 
of  his.  No,  the  man  who  does  not  possess  and  ex- 
hibit some  portion  of  the  Saviour's  disinterested, 
self-denying  benevolence,  of  his  compassion  for 
immortal  souls,  of  his  readiness  to  labor  and  suffer 
for  their  salvation,  is  not,  cannot  be,  a  Christian. 
He  may  be  any  thing  else,  but  he  cannot  be  a 
Christian.  Nor  can  he  be  a  disciple  of  Christ,  who 
would  not  feel  himself  amply  rewarded  for  all  his 
exertions  by  the  pleasure  of  seeing  them  crowned 
with  success.  This  reward  will,  as  we  have  seen, 
satisfy  our  Saviour.     Surely  then,  it  ought  to  sat- 


240 


THE  PROMISED  FRUIT 


isfy  us.  And  this  reward,  all,  who  cordially  engage 
in  promoting  his  cause,  shall  receive.  For  the  Sa- 
viour must  be  satisfied.  God  has  said  it,  and  it 
must  be  done.  He  must  have  the  heathen  for  his 
inheritance,  and  the  uttermost  parts  of  the  earth 
for  his  possession.  As  sin  has  reigned  unto  death, 
so  must  grace  reign  through  righteousness  unto 
eternal  life  by  Jesus  Christ  our  Lord.  Talk  not  of 
difficulties.  What  are  difficulties  to  omnipotence ; 
to  him,  who  speaks,  and  it  is  done ;  who  com- 
mands, and-  it  stands  fast ;  and  who  can  cause  a 
nation  to  be  born  in  a  day  ?  All  then,  who  cordi- 
ally engage  in  this  work,  may  engage  in  it  with  the 
certainty,  that  they  shall  not  labor  in  vain.  As  cer- 
tain as  it  is  that  the  Saviour  shall  not  lose  his  re- 
ward, so  certain  it  is,  that  they  shall  not  lose  theirs. 
His  interest  and  theirs  are  inseparably  united ; 
when  he  is  satisfied,  they  will  be  satisfied.  Nor 
will  his  faithful  servants  be  required  to  wait  long 
for  their  promised  reward.  Not  very  far  distant, 
probably,  is  the  period,  when  our  Redeemer  shall 
see  the  promise  before  us  fulfilled  in  its  utmost  ex- 
tent. Already  do  we  witness  no  equivocal  indica- 
tions, that  its  complete  fulfilment  is  approaching. 
Already  has  the  day  of  millennial  glory  begun  to 
dawn.  Already  has  the  day  star  been  seen  from 
mountains  of  the  East.  Already  are  "blest  voices" 
heard  exclaiming  from  heaven,  Now  is  come  sal- 
vation, and  strength,  and  the  kingdom  of  our  God, 
and  the  power  of  his  Christ ;  and  we  have  no  small 
reason  for  hoping,  that,  before  the  conclusion  of 


OF  CHRIST'S  SUFFERINGS.  241 

the  present  century,  the  same  blest  voices  will  be 
heard  to  cry,  Alleluia,  the  kingdoms  of  this  world 
are  become  the  kingdoms  of  our  Lord  and  of  his 
Christ,  and  he  shall  reign  forever  and  ever  !  My 
hearers,  when  this  period  shall  arrive,  will  it  not  be 
in  the  highest  degree  painful  and  mortifying  to  be 
constrained  to  say,  the  long  predicted,  long  expect- 
ed hour  is  at  length  come,  but  I  have  done  nothing 
to  hasten  its  arrival.  My  Saviour  has  gathered  in 
his  promised  harvest,  but  none  of  the  seed,  which 
produced  it,  was  sown  by  my  hand,  or  watered  by 
my  tears !  If  you  would  not  be  the  subjects  of 
reflections  so  mortifying,  seize  the  precious  oppor- 
tunity, which  is  afforded  you,  of  committing  your 
seed  to  the  earth,  so  that  hereafter,  when  he  who 
soweth,  and  he  who  reapeth  shall  rejoice  together, 
you  may  participate  in  the  joy  of  your  Lord. 

Let  no  one  attempt  to  excuse  himself  by  saying, 
My  services  are  not  wanted.  Let  no  one  say, 
Since  God  has  promised,  that  his  Son  shall  see  of 
the  travail  of  his  soul  and  be  satisfied,  we  may 
safely  sit  still,  and  leave  him  to  fulfil  this  promise. 
He  will  indeed  fulfil  it,  but  he  will  fulfil  it  by  hu- 
man agency.  And  before  it  can  be  fulfilled,  before 
every  enemy  can  be  put  under  our  Saviour's  feet, 
many  exertions  must  be  made,  much  treasure  ex- 
pended, and  many  battles  fought.  Satan,  the  prince 
and  god  of  this  world,  will  not  resign  his  usurped 
dominion  without  a  struggle.  The  more  clearly  he 
perceives,  that  his  time  is  short,  the  greater  will  be 

his  wrath,  and  the  more  violent  his  efforts.     During 
31 


242  THE  PROMISED  FRUIT 

that  portion  of  time,  which  yet  remains,  the  war 
which  he  has  long  waged  with  the  Captain  of  our 
Salvation,  will  be  carried  on  with  unexampled 
fury.  If  you  would  survey  the  progress  and  result 
of  this  war,  cast  your  eyes  over  the  world,  which 
is  to  be  at  once  the  field  of  battle,  and  the  prize  of 
victory.  See  the  earth  filled  with  strong  holds  and 
high  places,  in  which  the  prince  of  darkness  has 
fortified  and  made  himself  strong  against  the  Al- 
mighty. See  all  the  hosts  of  hell,  and  a  large 
proportion  of  the  inhabitants,  the  power,  the  wealth, 
the  talents,  and  influence  of  the  world  ranged 
under  his  infernal  standard.  See  his  whole  artillery 
of  falsehoods,  sophistries,  objections,  temptations, 
and  persecution,  brought  into  the  field,  to  be  em- 
ployed against  the  cause  of  truth.  See  ten  thous- 
and pens,  and  ten  times  ten  thousand  tongues, 
hurling  his  poisoned  darts  among  its  friends.  On 
the  other  hand,  see  the  comparatively  small  band 
of  our  Saviour's  faithful  soldiers  drawn  up  in  oppo- 
sing ranks,  and  advancing  to  the  assault,  clothed 
in  panoply  divine,  the  banner  waving  over  their 
heads,  while  in  their  hands  they  wield  unsheathed 
the  sword  of  the  Spirit,  the  word  of  God,  the  only 
weapon,  which  they  are  allowed,  or  wish,  to  em- 
ploy. The  charge  is  sounded,  the  assault  is 
made,  the  battle  is  joined, — far  and  wide  its  fury 
rages ;  over  mountains  and  plains,  over  islands 
and  continents,  extends  the  long  line  of  conflict ; 
for  a  time,  alternate  victory  and  defeat  wait  on 
either  side.     Now,  exulting  acclamations  from  the 


OF  CHRIST'S  SUFFERINGS.  243 

christian  arrny  proclaim  the  fall  of  some  strong 
hold  of  Satan.  Anon,  infuriated  shouts  from  the 
opposing  ranks  announce  to  the  world,  that  the 
cause  of  Christ  is  losing  ground,  or  that  some 
christian  standard  bearer  is  fallen.  Meanwhile,  far 
above  the  noise  and  tumult  of  the  battle,  the 
Captain  of  our  salvation  sits  serene,  issuing  his 
commands,  directing  the  motions  of  his  followers, 
sending  seasonable  aid  to  such,  as  are  ready  to 
faint,  and  occasionally  causing  to  be  seen  the 
lighting  down  of  his  own  glorious  arm,  before  which 
whole  squadrons  fall,  or  fly,  or  yield  themselves 
willing  captives.  Feeble,  and  yet  more  feeble  still, 
gradually  becomes  the  opposition  of  his  foes. 
Loud,  and  yet  louder  still,  rise  the  triumphant  ac- 
clamations of  his  friends,  till  at  length,  the  cry  of 
Victory  !  victory  ! — resounds  from  earth  to  heaven  ; 
and,  Victory !  victory  ! — is  echoed  back  from 
heaven  to  earth.  The  warfare  ceases, — the  prize 
is  won, — all  enemies  are  put  under  the  conquering 
Saviour's  feet ;  the  whole  earth,  with  joy,  receives 
her  king;  and  his  kingdom,  which  consists  in 
righteousness,  and  peace  and  holy  joy,  becomes 
co-extensive  with  the  world.  Such,  my  hearers,  is 
the  nature,  and  such  will  be  the  termination 
and  result  of  the  contest,  which  is  now  carrying  on 
in  the  world.  In  this  contest  we  are  now  all  en- 
gaged on  the  one  part  or  the  other ;  for  in  this 
warfare  there  are  no  neutrals,  he  that  is  not  with 
Christ  is  against  him.  Let  us  all,  then,  if  we  have 
not  already  done  it,  enlist  under  his  banner,  and 


24<4  THE  PROMISED  FRUIT,  &c. 

make  a  common  cause  with  him  against  a  rebel- 
lious world  ;  and  when  he  shall  appear  to  judge  the 
universe,  he  will  say  to  us,  Come,  and  sit  down 
with  me  on  my  throne,  even  as  I  overcame,  and 
am  seated  with  my  Father  on  his  throne. 


SERMON  XIII. 

MESSIAH'S  VICTORY  PREDICTED  AND  DESIRED. 
FSALM   SLV.  3,  4,  5. 

GIRD  THY  SWORD  UPON  THY  THIGH,  O  MOST  MIGHTY,  WITH  THY  GLORY 
AND  THY  MAJESTY  ;  AND  IN  THY  MAJESTY  RIDE  PROSPEROUSLY  BECAUSE 
OF  TRUTH  AND  MEEKNESS  AND  RIGHTEOUSNESS  ;  AND  THY  RIGHT  HAND 
SHALL  TEACH  THEE  TERRIBLE  THINGS.  THINE  ARROWS  ARE  SHARP  IN 
THE  HEART  OF  THE  KING'S  ENEMIES  WHEREBY  THE  PEOPLE  FALL  UNDER 
THEE. 

In  these  words  the  psalmist,  led  by  the  Spirit  of 
truth,  addresses  Jesus  Christ,  the  great  Captain  of 
our  salvation,  to  whom,  as  we  learn  from  St.  Paul, 
this  psalm  refers.  In  the  first  verse,  the  inspired 
author  describes  the  state  of  his  mind,  when  he 
began  to  pen  it.  My  heart,  says  he,  is  inditing  a 
good  matter ;  I  speak  of  the  things,  which  I  have 
made  touching  the  king ;  my  tongue  is  the  pen 
of  a  ready  writer.  But  before  he  could  proceed 
farther,  the  illustrious  personage,  who  was  the  sub- 
ject of  his  meditations,  seems  to  have  revealed 
himself  to  his  enraptured  mind,  resplendent  in  glory, 
and  pre-eminent  in  beauty ;  so  that,  instead  of 
speaking  of  him,  as  he  had  intended,  he  felt  con- 
strained to  address  him  as  present ;  and  cries  out 
in  an  ecstacy  of  admiration  and  love,  Thou  art 
fairer  tjian  the  children  of  men ;  grace  is  poured 
into  thy  lips  ;  therefore  God  hath  blessed  thee  for- 
ever. The  exquisite  pleasure,  which  he  felt,  while 
contemplating  this  delightful  vision,  and  speaking 


246  MESSIAH'S  VICTORY 

the  praises  of  his  Redeemer,  naturally  excited  in 
his  heart  the  most  fervent  desires,  that  Christ's 
kingdom  might  be  extended  ;  and  that  others  might 
be  conquered  by  his  grace,  and  brought  to  know 
one,  whose  presence  produced  such  fulness  of  joy. 
Hence  he  cries  out,  in  the  language  of  our  text, 
Gird  thy  sword  upon  thy  thigh,  O  Most  Mighty, 
with  thy  glory  and  thy  majesty  ;  and  in  thy  majesty 
ride  prosperously,  because  of  meekness  and  truth 
and  righteousness,  and  thy  right  hand  shall  teach 
thee  terrible  things.  His  benevolent  prayer  was 
no  sooner  uttered,  than  with  the  prophetic  eye  of 
faith  he  saw  it  answered.  He  saw  this  Lord  of  his 
affections,  this  object  of  his  admiration,  this  subject 
of  his  praises,  riding  forth  through  the  world  in  the 
chariot  of  his  salvation,  conquering  and  to  conquer  ; 
and  exultingly  cries,  Thine  arrows  are  sharp  in  the 
hearts  of  thine  enemies,  whereby  the  people  fall 
under  thee. 

My  professing  friends,  no  man  was  ever  favored 
with  a  view  of  the  glory  and  beauty  of  Christ, 
without  feeling  emotions  and  desires  similar  to 
those  here  expressed  by  the  psalmist,  without  being 
constrained  to  pray,  as  he  does,  in  our  text,  for  the 
exertion  and  the  triumph  of  his  all-conquering 
grace.  For  it  is  impossible  to  contemplate  such  a 
being,  and  to  know  the  joy,  which  his  presence 
gives,  without  ardently  desiring,  that  others,  and 
especially  our  acquaintance  and  friends,  may  share 
in  our  joys.  And  should  he  be  pleased  to  favor 
any  of  us  with  such  views  of  himself,  now  we  are 


PREDICTED  AND  DESIRED.  247 

assembled  professedly  to  pray  for  the  effusions  of 
his  grace,  and  to  commemorate  his  dying  love,  we 
shall  find  no  language  better  suited  to  express  our 
feelings  and  desires,  than  that,  which  is  employed 
by  the  psalmist  in  our  text.  Let  us,  then,  consider 
the  import  of  the  language,  the  reasons,  why  he 
employed  it,  and  the  happy  effects,  which  are  wit- 
nessed, when  the  petitions  contained  in  it  are 
answered. 

I.  The  first  thing  which  deserves  our  attention 
in  this  prayer  of  the  psalmist,  is  the  appellation,  by 
which  he  addresses  Christ,  O  thou  Most  Mighty. 
He  had,  in  the  preceding  verse,  celebrated  the  pre- 
eminent beauty  and  loveliness  of  his  person  ;  Thou 
art  fairer  than  the  children  of  men.  He  had  also 
noticed  his  grace  and  mercy,  as  a  mediator,  dis- 
played in  the  invitations  and  promises,  which  he 
uttered  ;  Grace  is  poured  into  thy  lips.  But  as  he 
was  now  about  to  pray  for  an  exertion  of  his  power, 
he  addresses  him  by  a  corresponding  appellation, 
and  calls  him  Most  Mighty. 

The  propriety  of  this  appellation  will  not  be 
questioned,  when  we  consider  that  with  respect  to 
his  divine  nature,  Christ  is  the  Mighty  God  ;  the 
Lord  Jehovah,  in  whose  arm  dwells  everlasting 
strength.  Nor  is  it  less  applicable  to  him  con- 
sidered as  mediator.  In  this  character  he  is 
Immanuel,  God  with  us  ;  and  as  such  is  mighty  to 
conquer,  and  mighty  to  save.  He  is  mighty  to 
conquer  ;  for  he  has  led  captivity  captive  ;  he  has 
conquered  sin,  and  death,  and  hell — the  three  most 


248  MESSIAH'S  VICTORY 

formidable  enemies,  that  ever  assailed  tha  happi- 
ness of  men,  or  the  throne  of  God ;  enemies,  who 
have  repeatedly  foiled,  and  who  laugh  to  scorn  all 
power  short  of  omnipotence.  Nor  is  he  less  mighty 
to  save ;  for  he  has  saved  millions  from  the  most 
awful  fate,  in  the  most  desperate  circumstances. 
He  says  of  himself,  I  am  he  that  speaketh  in  right- 
eousness, mighty  to  save.  So  say  all  the  inspired 
writers.  In  a  word,  all  power  in  heaven  and  earth, 
is  his ;  and  he  is  able  to  save,  even  to  the  utter- 
most. 

Let  us  next  consider  the  import  of  the  petition, 
which  the  psalmist  presents  to  this  Most  Mighty  of 
beings.  It  is,  in  brief,  that  he  would  exert  his 
might,  or  the  power  of  his  grace,  for  the  conversion 
and  salvation  of  sinners.  For  this  purpose,  he 
prays, 

1 .  That  he  would  arm  himself  with  the  necessa- 
ry weapons  ;  Gird  on  thy  sword.  Christ  has  a 
sword  of  justice,  and  a  sword  of  grace;  a  sword  of 
justice,  to  cut  off  incorrigible  offenders ;  and  a 
sword  of  grace,  to  subdue  his  chosen  people,  and 
make  them  willing  in  the  day  of  his  power.  It  is 
the  latter,  which  the  psalmist  here  wishes  him  to 
gird  on  ;  and  this  is  his  word  ;  for,  says  the  apostle, 
the  sword  of  the  Spirit  is  the  word  of  God.  Agree- 
ably, when  St.  John  beheld  him  in  vision  in  the 
midst  of  his  churches,  he  saw  a  sharp  two  edged 
sword  proceeding  out  of  his  mouth.  It  is  with 
propriety,  that  this  word  is  compared  to  such  a 
weapon  ;  for  the  apostle  informs  us,  that  it  is  quick, 


PREDICTED  AND  DESIRED.  249 

or  living,  and  powerful,  and  sharper  than  any  two 
edged  sword,  piercing  even  to  the  dividing  asunder 
of  the  soul  and  spirit,  and  of  the  joints  and  marrow, 
and  laying  open  the  thoughts  and  intents  of  the 
heart. 

It  must  be  observed,  however,  that  this  descrip- 
tion of  the  word  of  God  is  applicable  to  it,  only 
when  Christ  girds  it  on,  and  employs  it  as  his  sword. 
Of  what  use  is  a  sword,  even  though  it  be  the 
sword  of  Goliath,  while  it  lies  still  in  its , scabbard, 
or  is  grasped  by  the  powerless  hand  of  an  infant  ? 
In  those  circumstances  it  can  neither  conquer,  nor 
defend,  however  well  suited  it  might  be  to  do  both, 
in  the  hand  of  a  warrior.  It  is  the  same  with  the 
sword  of  the  Spirit.  While  it  lies  still  in  its  scab- 
bard, or  is  wielded  only  by  the  infantile  hand  of 
Christ's  ministers,  it  is  a  powerless  and  useless 
weapon ;  a  weapon,  at  which  the  weakest  sinner 
can  laugh,  and  against  which  he  can  defend  him- 
self with  the  utmost  ease.  But  not  so  when  he, 
who  is  Most  Mighty,  girds  it  on.  Then  it  becomes 
a  weapon  of  tremendous  power,  a  weapon  resistless 
as  the  bolt  of  heaven.  Is  not  my  word  like  a  fire, 
and  a  hammer,  saith  the  Lord,  which  breaketh  the 
rock  in  pieces  ?  It  is  indeed  ;  for  what  can  be 
more  efficacious  and  irresistible,  than  a  weapon 
sharper  than  a  two  edged  sword,  wielded  by  the 
arm  of  omnipotence  ?  What  must  his  sword  be 
whose  glance  is  the  lightning  ?  Armed  with  this 
weapon,  the  Captain  of  our  salvation  cuts  his  way 

to  the  sinner  with  infinite  ease,  though  surrounded 

32 


250  MESSIAH'S  VICTORY 

by  rocks  and  mountains,  scatters  his  strong  holds, 
and  refuges  of  lies,  and,  with  a  mighty  blow, 
cleaves  asunder  his  heart  of  adamant,  and  lays  him 
prostrate  and  trembling  at  his  feet.  Since  such  are 
the  effects  of  this  weapon  in  the  hand  of  Christ,  it  is 
with  the  utmost  propriety,  that  the  psalmist  begins 
by  requesting  him  to  gird  it  on,  and  not  suffer  it  to 
be  inactive  in  its  scabbard,  or  powerless  in  the 
feeble  grasp  of  his  ministers. 

2.  The  psalmist  petitions  Christ  to  go  arrayed 
in  his  glory  and  majesty ;  that  glory  and  majesty, 
with  which  he  then  saw  him  to  be  clothed.  Feel- 
ing himself  deeply  impressed  and  affected  by  the 
view  of  this  glory  and  majesty,  he  could  not  but 
hope,  that  the  displays  of  it  would  produce  similar 
effects  upon  others.  As  if  he  had  said,  Lord,  thy 
glorious  perfections  and  awful  majesty  subdue, 
overwhelm,  dazzle,  and  delight  me,  and  fill  my  soul 
with  admiration,  reverence  and  love ;  go  then,  I 
beseech  thee,  and  display  them  to  others  ;  and 
they  will  feel  constrained  to  submit  to  thee,  as  I 
have  been,  and  to  acknowledge  that  thou  art  fairer 
than  the  children  of  men,  the  chief  among  ten 
thousand,  and  altogether  lovely. 

But  in  what  do  the  glory  and  majesty  of  Christ 
consist  ?  I  answer, — glory  is  the  display,  or  man- 
ifestation of  excellency.  Now  Christ  is  possessed 
of  excellencies  or  perfections  of  various  kinds  ;  he 
has  some  excellencies,  which  belong  to  him  as 
God  ;  some,  which  belong  to  him  as  man,  and 
some,  which  are  peculiar  to  him  as  God  and  man 


PREDICTED  AND  DESIRED.  251 

united  in  one  person.  Of  course,  he  has  a  three- 
fold glory.  His  glory,  as  God,  consists  in  a  display 
of  the  infinite  perfections  and  excellencies  of  his 
nature.  This  glory  he  possessed  with  his  Father 
before  the  world  was.  His  glory,  as  man,  consists 
in  the  perfect  holiness  of  his  heart  and  life.  His 
glory,  as  God  and  man  united  in  one  person,  the 
mediator,  consists  in  his  perfect  fitness,  or  suitable- 
ness to  perform  all  those  works,  which  the  office 
of  mediator  requires  of  him.  This  is  the  glory,  of 
which  St.  John  speaks,  We  beheld  his  glory,  the 
glory  as  of  the  only  begotten  of  the  Father,  full  of 
grace  and  truth.  This  is  the  glory  in  which  Christ 
appears,  when  he  goes  forth  to  subdue  sinners  to 
himself;  and  this,  therefore,  is  the  glory  which  is 
meant  in  our  text.  If  it  be  asked,  in  what  this 
glory  more  particularly  consists,  I  answer, — it  con- 
sists in  a  fulness  or  sufficiency  of  every  excellence 
and  perfection  necessary  to  qualify  him  for  the  all 
important  office  of  mediator  between  God  and 
man ;  every  thing,  which  is  necessary,  either  to 
satisfy  the  justice  and  honor  of  God,  or  to  excite 
and  justify  the  utmost  love,  admiration,  and  confi- 
dence of  man.  Now  all  this  Christ  possesses  in 
perfection.  He  possesses  every  thing  necessary  to 
satisfy  the  justice  and  secure  the  honor  of  God  ; 
for  he  has  once  and  again  declared,  by  a  voice  from 
heaven,  that  in  him,  or  with  him,  he  is  ever  well 
pleased.  He  also  possesses  every  thing  necessary 
to  excite,  encourage,  and  justify  the  highest  love, 
admiration,  and  confidence  of  sinful  men :  for  in 


252  MESSIAH'S  VICTORY 

him  all  fulness  dwells,  even  all  the  fulness  of  the 
Godhead.  There  is  in  him  a  fulness  of  truth,  to 
enlighten  sinners,  and  lead  them  to  believe  in  him  ; 
for  in  him  are  hidden  all  the  treasures  of  divine 
wisdom  and  knowledge.  He  has  also  a  fulness  of 
grace,  to  pardon,  sanctify,  and  save  them  ;  for  the 
riches  of  his  grace  are  unsearchable.  Now  the 
display  or  manifestation  of  this  infinite  fulness  of 
grace  and  truth  constitutes  the  glory,  in  which  the 
psalmist  wished  Christ  to  appear.  He  wished  him 
also  to  appear  in  his  majesty.  The  difference  be- 
tween majesty  and  glory  consists  in  this ;  glory  is 
something,  which  belongs  either  to  the  person  or 
the  character  of  a  being  ;  but  majesty  is  more 
properly  an  attribute  of  office,  especially  of  the  re- 
gal office.  This  office  Christ  sustains.  He  is  ex- 
alted to  be  a  Prince,  as  well  as  a  Saviour ;  he  is 
King  of  kings  and  Lord  of  lords  ;  and  it  is  princi- 
pally in  his  character  of  a  king,  that  he  subdues 
his  enemies,  and  dispenses  pardon.  The  psalmist, 
therefore,  wished  him  to  appear  in  this  character, 
arrayed  in  all  his  awful  majesty,  that  while  his  glo- 
ry excited  admiration,  and  delight,  and  love,  his 
majesty  might  produce  reverential  awe,  and  lead 
sinners  to  submission  and  obedience. 

In  the  next  place,  the  psalmist  prays,  that  being 
thus  armed  with  his  powerful  sword,  and  arrayed 
in  his  glory  and  majesty,  Christ  would  ride  forth 
through  the  world,  conquering  and  to  conquer.  In 
thy  majesty  ride  prosperously.  There  is  in  these 
words  an  evident  allusion  to  the  manner,  in  which 


PREDICTED  AND  DESIRED.  253 

monarchs  were,  in  those  days,  accustomed  to  go 
forth  to  battle.  Arrayed  in  dazzling  armor,  and 
adorned  with  all  the  ensigns  of  royal  dignity,  they 
ascended  a  splendid  chariot  and  rode  forth  at  the 
head  of  their  armies,  to  assist  friendly,  or  subdue 
hostile  nations.  In  a  similar  manner  the  psalmist 
wishes  Christ,  the  Captain  of  our  salvation,  to  go 
forth,  to  deliver  his  people  and  destroy  his  ene- 
mies ;  and  in  the  same  word  prays  for  and  pre- 
dicts his  success. 

A  most  striking  description  of  him,  as  going 
forth  in  this  manner,  we  have  in  the  revelation  of 
St.  John.  I  saw  heaven  opened,  said  he,  and  be- 
hold a  white  horse,  and  he  that  sat  upon  him  was 
called  faithful  and  true  ;  and  in  righteousness  doth 
he  judge,  and  make  war.  His  eyes  were  as  a 
flame  of  fire,  and  on  his  head  were  many  crowns  ; 
and  he  had  a  name  written,  which  no  one  knew 
but  himself.  And  he  was  clothed  with  a  vesture 
dipped  in  blood,  and  his  name  is  called  the  Word 
of  God.  And  the  armies  of  heaven  followed  him, 
clothed  in  fine  linen  white  and  clean.  And  out  of 
his  mouth  goeth  a  sharp  sword,  that  with  it  he 
should  smite  the  nations  ;  and  he  shall  rule  them 
with  a  rod  of  iron ;  and  he  treadeth  the  winepress 
of  the  fierceness  and  wrath  of  Almighty  God. 
And  he  hath  on  his  vesture  and  thigh  a  name  writ- 
ten, King  of  kings  and  Lord  of  lords.  With  a 
similar  view  of  our  Redeemer  the  prophet  Isaiah 
was  favored,  when  he  cried,  Who  is  this  that  com- 
eth  from  Edom,  with  died  garments  from  Bozrah ; 


254  MESSIAH'S  VICTORY 

this  that  is  glorious  in  his  apparel  travelling  in  the 
greatness  of  his  strength  ?  It  is  I,  the  Saviour 
answers,  I,  that  speaketh  in  righteousness,  mighty 
to  save.  Such  is  the  glorious  personage,  whom 
the  psalmist  here  addresses,  such  the  manner,  in 
which  he  wished  him  to  go  forth  to  war. 

II.  We  proceed  now  to  consider  the  reasons, 
why  the  psalmist  wished  the  Saviour  to  go  forth 
prosperously,  and  the  cause,  in  which  he  wished 
him  to  engage.  Do  this  because  of  truth,  and 
meekness,  and  righteousness.  This  passage  may 
be  taken  in  two  different  senses,  and  it  is  rather 
doubtful  which  was  in  the  mind  of  the  psalmist. 
He  might  perhaps  intend  the  truth,  meekness,  and 
righteousness  of  Christ  himself;  for  all  these  qual- 
ities belong  to  him  in  the  highest  degree.  He  is 
the  Amen,  the  Faithful  and  True  Witness,  the 
way,  the  truth,  and  the  life ;  and  when  he  goes 
forth  to  battle,  righteousness  is  the  girdle  of  his 
loins,  and  faithfulness,  or  truth,  the  girdle  of  his 
reins. 

Meekness  is  also  an  eminent  characteristic  o£ 
Christ.  Learn  of  me,  says  he,  for  I  am  meek  and 
lowly  in  heart.  Nor  is  he  less  distinguished  for 
righteousness.  We  have  seen  in  the  passage  al- 
ready quoted,  that  he  is  one,  who  speaks  in  righ- 
teousness ;  and  that  in  righteousness  he  doth  judge 
and  make  war  ;  and  the  prophet  Isaiah  informs  us, 
that,  as  a  king,  he  shall  rule  in  righteousness,  and 
with  righteousness  judge  the  poor.  If  we  suppose 
this  to  be  the  meaning  of  the  psalmist,   we  must 


PREDICTED  AND  DESIRED.  255 

understand  him  as  assigning,  in  these  words,  the 
reason  why  he  wished  and  prayed  for  the  success 
of  the  Saviour  in  his  glorious  expedition.  May- 
est  thou  ride  prosperously,  because  thou  art  true, 
and  meek,  and  righteous  ;  and,  therefore,  deserv- 
est  the  victory.     Or, 

2.  By  meekness,  truth,  and  righteousness,  the 
Psalmist  might  mean  these  qualities  in  the  abstract; 
and  if  this  be  his  meaning,  we  must  understand  him 
as  specifying  the  cause  in  which  he  wished  Imman- 
uel  to  engage.  He  saw  that  meekness,  truth,  and 
righteousness,  were  in  a  great  measure  banished 
from  the  world  ;  that  the  few,  who  loved  and  ex- 
ercised these  virtues,  were  despised  and  oppressed, 
and  that  error,  falsehood,  violence,  and  injustice 
almost  universally  prevailed.  In  a  word,  he  saw 
what  the  prophet  so  feelingly  describes  and  la- 
ments. Men,  says  he,  sin  in  transgressing  and  ly- 
ing against  the  Lord ;  speaking  oppression  and 
revolt,  conceiving  and  uttering  from  the  heart 
words  of  falsehood.  And  judgment  is  turned  away 
backward,  and  justice  standeth  afar  off;  for  truth 
is  fallen  in  the  street,  and  equity  cannot  enter. 
Yea,  truth  faileth,  and  he  that  forsaketh  evil  mak- 
eth  himself  a  prey.  For  this  wretched  state  of 
things  the  psalmist  saw  there  was  no  remedy  but 
in  the  success  of  his  arms,  whose  kingdom  consists 
in  righteousness,  and  peace,  and  joy  in  the  Holy 
Ghost,  and  whose  design  it  is,  to  save  all  the  meek 
of  the  earth.  Hence,  as  a  lover  of  goodness,  and 
a  friend  to  mankind,  he  wished  and  prayed  that 


256  MESSIAH'S  VICTORY 

the  great  Deliverer  might  ride  forth  prosperously, 
diffusing  truth,  and  meekness,  and  righteousness 
through  the  land. 

III.  To  enforce  his  petition,  the  psalmist  pre- 
dicts the  certain  success,  which  would  attend  Mes- 
siah, if  he  thus  rode  forth  to  battle.  Thy  right 
hand  shall  teach  thee  terrible  things ;  that  is,  thou 
shalt  know  experimentally  what  terrible  things  thy 
power  can  perform.  Hence  the  church  is  repre- 
sented as  saying,  By  terrible  things  in  righteous- 
ness shalt  thou  answer  us,  O  God  of  our  salvation. 
By  these  terrible  things  are  intended, 

1.  The  destruction,  with  which  he  shall  over- 
whelm his  incorrigible  enemies.  This  destruction 
the  prophet  Isaiah  described,  when  he  saw  him  in 
vision  returning  from  battle  and  victory.  Why,  he 
exclaims,  art  thou  red  in  thine  apparel,  and  why 
are  thy  garments  like  his,  that  treadeth  the  wine 
vat  ?  Because,  he  answers,  because,  I  have  trod- 
den the  wine  press  alone,  and  of  the  people  there 
was  none  with  me  ;  for  I  have  trodden  them  down 
in  mine  anger,  and  trampled  them  in  my  fury,  and 
their  blood  is  sprinkled  upon  my  garments,  and  I 
have  stained  all  my  raiment.  This  was  fulfilled, 
when  he  so  terribly  destroyed  his  incorrigible  ene- 
mies, the  Jews,  agreeably  to  his  own  predictions. 
It  was  fulfilled,  when  he  no  less  terribly  overthrew 
pagan,  persecuting  Rome,  and  other  nations,  that 
conspired  against  his  church.  It  is  still  fulfilled  in 
the  destruction  of  all,  who  obstinately  reject  his  of- 
fered grace,  and  refuse  to  submit  to  his  authority ; 


PREDICTED  AND  DESIRED.  257 

and  it  will  be  still  more  signally  fulfilled  in  the  aw- 
ful day,  when  he  shall  say,  Those  mine  enemies, 
that  would  not  have  me  to  reign  over  them,  bring 
hither  and  slay  them  before  me. 

2.  There  are  also  many  terrible  things  which  at- 
tend, or  rather  precede,  the  conquest  of  those, 
whom  he  makes  willing  to  be  his  people  in  the  day 
of  his  power.  He  sends  his  Spirit  to  convince  them 
of  sin,  of  righteousness,  and  judgment ;  sets  his  ter- 
rors in  dreadful  array  round  about  them ;  causes 
the  flaming  curse  of  his  broken  law  to  pursue  them, 
pierces  the  conscience,  and  cleaves  asunder  their 
hearts  with  his  sharp  two  edged  sword,  beats  down 
their  fancied  strength  to  the  earth,  and  often  brings 
them  to  the  very  verge  of  despair,  before  they  sub- 
mit, and  cry  for  mercy.  That  these  are  terrible 
things  indeed  to  the  awakened  sinner,  none  who 
have  suffered  thus  need  be  told  ;  and  such  are  the 
terrible  things,  which  the  right  hand  or  power  of 
Christ  performs,  when  he  rides  forth  to  battle, 
as  the  Captain  of   salvation. 

Lastly — While  thus  beseeching  the  Redeemer  to 
ride  forth  prosperously,  and  predicting  his  success, 
he  seems  suddenly  to  have  seen  his  prayers  an- 
swered, and  his  predictions  fulfilled.  He  saw  his 
all  conquering  Prince  gird  on  his  resistless  sword  ; 
array  himself  in  glory  and  majesty  ;  ascend  the 
chariot  of  his  gospel,  display  the  banner  of  his 
cross,  and  ride  forth,  as  on  the  wings  of  the  wind, 
while  the  tremendous  voice  of  a  herald  proclaimed 

before   him,    Prepare   ye  the  way   of  the  Lord  : 
33 


258  MESSIAH'S  VICTORY 

exalt  the  valleys,  and  level  the  hills ;  make  the 
crooked  ways  straight,  and  the  rough  places  plain ; 
for,  behold,  the  Lord  God  comes  ;  he  comes  with 
a  strong  hand  ;  his  reward  is  with  him,  and  his 
work  before  him.  From  the  bright  and  fiery  cloud 
which  enveloped  his  chariot,  and  concealed  it  from 
mortal  eyes,  he  saw  sharp  arrows  of  conviction, 
shot  forth  on  every  side,  deeply  wounding  the  ob- 
durate hearts  of  sinners,  and  prostrating  them  in 
crowds  around  his  path,  while  his  right  hand  ex- 
tended raised  them  again,  and  healed  the  wounds 
which  his  arrows  had  made ;  and  his  omnipotent 
voice  spoke  peace  to  their  despairing  souls,  and 
bade  them  follow  in  his  train,  and  witness  and 
share  in  his  triumph.  From  the  same  bright  cloud 
he  saw  the  vengeful  lightnings,  flashing  thick  and 
dreadful,  to  blast  and  consume  every  thing  that 
opposed  his  progress  ;  he  saw  sin,  and  death,  and 
hell  with  all  its  legions,  baffled,  defeated,  and  fly- 
ing in  trembling  consternation  before  him  ;  he  saw 
them  overtaken,  bound,  and  chained  to  his  trium- 
phant chariot  wheels ;  while  enraptured  voices 
were  heard  from  heaven  exclaiming,  Now  is  come 
salvation,  and  strength,  and  the  kingdom  of  God, 
and  the  power  of  his  Christ.  Such  was  the  scene, 
which  seems  to  have  burst  upon  the  ravished  sight 
of  the  entranced  prophet;  transported  with  the 
view,  he  exclaims,  Thine  arrows  are  sharp  in  the 
hearts  of  thine  enemies,  whereby  the  people  fall 
under  thee. 

And,  my  friends,  permit  me  to  add,  that  similar 


PREDICTED  AND  DESIRED.  259 

scenes,  though  on  a  smaller  scale,  are  witnessed  by 
the  eye  of  faith  in  every  place,  through  which 
Christ  now  rides  invisibly  in  the  chariot  of  his  sal- 
vation. Then  the  sword  of  the  Spirit,  the  word 
of  God,  which,  in  the  feeble  hands  of  his  minis- 
ters, had  long  seemed  like  a  sword  rusting  in  its 
scabbard,  or  grasped  by  an  infant,  becomes  a 
weapon  of  resistless  energy.  Then  the  arrows  of 
conviction,  which  had  been  vainly  aimed,  and  fee- 
bly sent,  are  guided  between  the  joints  of  the  har- 
ness, and  sinners  feel  them  quivering  in  their 
hearts.  Then  the  obdurate  and  incorrigible  ene- 
mies of  Christ  are  either  laid  low  by  the  stroke  of 
death,  or  blasted  and  seared  by  the  lightnings  of 
his  vengeance,  and  left  like  a  withered  oak,  on 
which  the  bolt  of  heaven  has  fallen,  to  stand  na- 
ked and  barren,  till  the  appointed  time  for  cutting 
them  down  and  casting  them  into  the  fire  !  Then 
truth,  and  meekness,  and  righteousness,  which  had 
long  seemed  dead,  revive,  and  ignorance,  false- 
hood, and  unrighteousness,  are  compelled  to  fly. 
Then  the  bonds  of  sin  are  burst ;  Satan  is  unable 
to  retain  his  captives ;  death  and  the  grave  lose 
their  terrors ;  joyful  acclamations  are  heard  in 
heaven,  celebrating  the  return  of  penitent  sinners; 
and  crowds  of  those,  whom  Christ's  arrows  have 
wounded,  and  his  right  hand  healed  again,  are 
seen  flocking  around  his  chariot,  shouting  the 
praises,  and  extolling  the  triumphs  of  their  great 
Deliverer ;  while  those,  who,  like  the  psalmist,  have 
been  praying  and  waiting  for  his  appearance  join 


260  MESSIAH'S  VICTORY 

in  the  song,  and  exultingly  cry,  Thine  arrows  are 
sharp  in  the  hearts  of  thine  enemies,  whereby  the 
people  fall  under  thee. 

And  now,  if  such  are  the  blessed  effects  of 
Christ's  presence,  when  he  rides  forth  prosperous- 
ly, who,  that  ever  saw  his  glory,  can  forbear  ex- 
claiming with  the  psalmist,  Gird  on  thy  sword,  O 
Most  Mighty,  and  in  thy  majesty  ride  prosperously  ! 
And  are  there  not  now  special  reasons  to  hope,  that 
this  prayer  will  be  answered  ?  nay,  that  Christ 
has  already  begun  to  answer  it  ?  Has  he  not  be- 
gun, in  more  than  one  heart,  to  give  power  and 
energy  to  his  long  inactive  sword  ?  Has  he  not 
begun  to  shew  himself  in  his  glory  and  majesty  to 
some  of  his  mourning,  waiting  people  among  us  ? 
Has  not  the  voice  of  his  herald  been  heard  ex- 
claiming, Prepare  ye  the  way  of  the  Lord,  make 
straight  in  this  desert  a  high  way  for  our  God  ? 
Do  not  some  parts  of  this  town  begin  to  shake 
under  the  weight  of  his  thundering  chariot  wheels, 
and  do  not  his  arrows  of  conviction  begin  to  fly 
thick  around,  causing  some  of  the  people,  who 
have  hitherto  been  his  enemies,  to  fall  before  him  ? 
Do  not  some  of  you,  my  hearers,  already  feel 
these  arrows  sharp  in  your  hearts,  and  does  not 
his  word,  which  has  long  assailed  you  in  vain,  like 
a  sword  that  had  lost  its  edge,  now  begin  to  cut 
deep,  to  wound  your  consciences  and  lay  open 
your  hearts  ?  Yes,  my  friends,  we  know,  and  you 
know,  that  these  tokens  of  the  approach  of  his  pres- 
ence begin  to  be  seen  and  felt.    Yes.  let  his  church 


PREDICTED  AND  DESIRED.  9gl 

hear  and  be  glad ;  let  his  enemies  hear  and  trem- 
ble ;  he  comes,  our  Prince,  our  Saviour,  our  De- 
liverer comes,  riding  gloriously  in  the  chariot  of 
salvation ;  comes  to  bless  his  people  with  peace  ; 
comes  to  do  terrible  things,  and  make  bare  his  om- 
nipotent arm.  And  how  do  you  intend  to  meet 
this  majestic  Prince,  the  King  of  glory,  this  illus- 
trious conqueror,  should  he  visit  you  ?  Will  you 
meet  him  as  an  enemy  or  as  a  friend  ?  Will  you 
fall  under  his  arrows  of  conviction,  or  be  blasted 
by  the  lightnings  of  his  vengeance  ?  Alas,  at 
present  many  of  you  can  meet  him  only  as  ene- 
mies. His  mark  is  not  instamped  on  your  fore- 
heads ;  his  protecting  blood  is  not  sprinkled  upon 
the  door  posts  of  your  houses,  to  prevent  the  en- 
trance of  the  destroying  angel.  There  is  no  altar 
for  prayer  erected  in  your  families,  to  distinguish 
you  from  the  heathen,  who  call  not  upon  his  name, 
and  upon  whom,  we  are  told,  his  fury  will  be 
poured  out.  Nay,  you  have  not  even  a  seat  at  his 
table,  to  serve  as  a  visible  token  that  you  acknowl- 
edge him  for  your  friend.  Soon  will  many  of  you 
crowd  away  from  him,  though  one  would  think 
you  should  tremble  lest  he  meet  you  at  the  door 
and  ask,  why  you  thus  fly  from  the  table  of  your 
Maker  and  Redeemer.  But  though  now  his  ene- 
mies, it  is  not  too  late  to  become  his  friends.  One 
great  object,  on  which  he  goes  forth  in  his  chariot 
of  salvation,  is  to  convert  his  enemies  into  friends. 
O,  then,  seek  to  be  found  in  this  happy  number. 
Cry  to  him  in  all  the  anxiety  of  alarm,  Lord,  bend 


262  MESSIAH'S  VICTORY,  &c. 

thy  course  towards  me,  plant  one  of  thy  sharp,  but 
salutary  arrows  in  my  flinty  heart,  that  I  may  fall 
under  thee,  and  become  one  of  thy  people  in  this 
day  of  thy  power.  And  let  those,  who  already 
feel  his  arrows  in  their  hearts,  beware  how  they 
endeavor  to  extract  them,  or  permit  any  hand  to 
do  it  but  his  own.  To  those,  who  will  apply  to  no 
other  physician,  he  will  in  due  time  return  to  heal 
their  wounds,  and  speak  peace  to  their  conscien- 
ces. But  remember  the  time  is  short,  Soon  will 
the  Saviour  be  gone,  and  then  he  that  is  unjust, 
must  remain  unjust  still,  and  he  that  is  filthy,  must 
be  filthy  still.  Now,  in  a  peculiar  manner,  is  the 
accepted  time,  and  day  of  salvation.  And  we,  my 
Christian  friends,  how  shall  we  receive  our  Prince 
and  Saviour,  should  he  visit  this  place  ?  What 
shall  we,  what  can  we  render  to  him,  who  has  re- 
membered us  in  our  low  estate,  and  returned  to 
visit  us  with  his  salvation  ?  What  indeed,  but  that 
offering,  which  he  prizes  above  all  others,  a  broken 
and  contrite  heart  ?  Bring  to  him  such  a  heart. 
Shew  him  the  scars,  which  his  arrows  of  love  for- 
merly made  in  it.  Remind  him  and  yourselves  of 
the  memorable  time,  when  he  come  to  heal  the 
wound,  and  speak  peace  to1  your  consciences. 
Let  every  heart  which  he  has  thus  wounded  and 
healed,  prepare  him  room.  Let  every  voice,  which 
he  has  tuned  to  join  in  the  hallelujahs  of  heaven, 
be  now  heard  celebrating  his  perfections,  and  pray- 
ing for  his  speedy  and  universal  triumph. 


SERMON  XIV. 

SINNERS  ENTREATED  TO  HEAR  GOD'S  VOICE. 
HEBREWS  III.  7,  8. 

THE  HOLY  GHOST  SAITH,  TO  DAY  IF  YE  WILL  HEAR  HIS  VOICE,  HARDEN 
NOT  YOUR  HEARTS. 

My  brethren,  I  can  think  of  no  introduction  to  a 
discourse  on  this  awakening  passage  more  suitable, 
than  that  often  repeated  command  of  our  Saviour, 
He,  that  hath  an  ear,  let  him  hear  what  the  Spirit 
saith.  You  are  here  told  what  the  Spirit  saith. 
The  Holy  Ghost  saith, — To  day,  if  ye  will  hear 
his  voice,  harden  not  your  hearts.  To  sinners  of 
all  ages,  in  all  situations,  of  all  descriptions,  to  ev- 
ery one,  who  hath  an  ear  to  hear,  or  a  heart  to  be 
hardened,  the  Holy  Ghost  saith,  To  day,  if  ye  will 
hear  his  voice,  harden  not  your  hearts. 

The  import  of  this  language  is  so  obvious  as  to 
need  little  explanation.  It  requires  us  to  hear 
God's  voice  ;  to  hear  it,  not  merely  with  the  exter- 
nal ear,  but  with  appropriate  feelings  of  heart,  with 
faith,  love,  and  obedience.  It  commands  us  to  do 
this  to-day,  immediately,  without  the  smallest 
delay.  The  import  of  the  language  is,  if  you  ever 
mean  to  hear  God's  voice,  if  you  do  not  intend  to 
die  without  obeying  it,  you  must  hear  it  now.  x\nd 
what  is  the  voice  of  God,  which  we  are  thus  com- 
manded to  hear  immediately  ?  It  is  that  voice,  which 


264  SINNERS  ENTREATED 

says  respecting  Jesus  Christ,  This  is  my  beloved 
Son,  hear  him  ;  that  voice,  which  now  commandeth 
all  men,  every  where,  to  repent ;  that  voice,  which 
says  to  every  child  of  Adam,  My  son,  give  me  thine 
heart ;  come  ye  out  from  an  unbelieving  world,  and 
be  ye  separate  and  touch  not  the  unclean  thing, 
and  I  will  receive  you,  and  be  a  Father  to  you,  and 
ye  shall  be  my  sons  and  my  daughters,  saith  the 
Lord  Almighty.  The  import  of  all  these  passages 
is,  be  truly  religious,  and  if  you  intend  ever  to  be 
so,  become  so  to-day  ;  while  yet  it  is  called  to-day, 
repent  and  believe  the  gospel. 

This,  then,  is  the  great  duty  enjoined  in  our  text, 
the  command  which  we  are  now  to  enforce.  But 
when  God  speaks  to  men ;  when  the  Creator 
speaks  to  his  creatures ;  when  the  King  eternal 
speaks  to  his  lawful  subjects,  and  the  Holy  Ghost 
saith,  hear  his  voice  and  harden  not  your  hearts 
against  him,  can  it  be  necessary  to  urge  upon  you 
the  duty  of  immediately  obeying  his  commands  ? 
Alas,  my  friends,  that  it  should  be  necessary.  But 
necessary  as  it  is,  it  will  be  in  vain  to  attempt  it, 
unless  divine  grace  incline  you  to  obey.  O,  then, 
that  the  God,  whose  voice  you  are  commanded  to 
hear,  and  the  Holy  Spirit,  who  now  commands  you 
to  hear  it,  may  be  present  in  his  powerful  influence, 
while  I  attempt  to  enforce  upon  you  an  immediate 
compliance  with  his  commands,  to  press  home  upon 
your  consciences  the  reasons,  the  motives,  which 
should  induce  you  to  become  religious  to-day. 

Before  I  proceed  to  do  this  let  me  state,  partie- 


TO  HEAR  GOD'S  VOICE.  265 

ularly,  whom  I  mean  to  address.  It  is  not  the  fool, 
who  says  in  his  heart,  there  is  no  God.  It  is  not 
the  profane  scoffer,  who,  disbelieving  the  scrip- 
tures, sneeringly  asks,  Where  is  the  promise  of  his 
coming  ?  It  is  not  he,  who,  having  already  pre- 
sumptuously hardened  his  heart  against  the  truth, 
has  been  given  over  by  the  righteous  judgment  of 
God  to  strong  delusions,  to  believe  a  lie.  Such 
characters,  if  any  such  are  present,  I  must  leave, 
where  they  have  wilfully  thrown  themselves,  in  the 
hands  of  that  God,  who  is  a  consuming  fire,  who 
has  declared,  that  he  will  deal  with  incorrigible 
offenders.  It  is  the  young,  who  are  not  hardened 
through  the  deceitfulness  of  sin  ;  it  is  those,  who, 
rationally  convinced  of  the  truth  and  importance  of 
religion,  intend  at  some  future  period  to  embrace 
it;  those,  whose  consciences,  not  yet  seared  as 
with  an  hot  iron,  sometimes  cause  them  to  tremble, 
as  did  Felix,  when  they  hear  of  righteousness,  tem- 
perance, and  the  judgment  to  come  ;  but  who,  like 
the  same  Felix,  are  postponing  a  compliance  with 
their  convictions  to  some  more  convenient  season. 
Such  are  the  characters,  whom  I  now  address,  and 
upon  whom  I  would  press  the  importance,  the  ne- 
cessity, of  immediately  becoming  religious. 

The  first  motive,  which  I  shall  set  before  you 
with  this  view,  is  the  shortness  and  uncertainty  of 
life.  I  urge  you  to  become  religious  to-day,  be- 
cause you  are  not  sure  of  to-morrow ;  because 
to-day  is,  perhaps,  the  only  opportunity,  with  which 

you  will  ever  be  favored.     Need  I  enter  upon  a 
34 


266  SINNERS  ENTREATED 

labored  proof  of  this  truth  ?     Need  I  remind  you, 
that  you  are  mortal,  that  it  is  appointed  to  all  men 
once  to  die  ?     Does  not  the  tolling  bell   almost 
daily  remind  you  of  this  ?     Do  you  not  see  your 
fellow  mortals  borne,  in  rapid  succession,  to  their 
long  home,  while   the    mourners    go  about  your 
streets  ?     Need   I   tell  you,   that  you  are   frail,  as 
well  as  mortal ;  that  you   must  not  only   die,  but 
may  die  soon  and  suddenly ;  that  the  time  allotted 
you,  when  longest,  is  short,  and  may  prove  much 
shorter  than  you  are  aware  ;  that  many  are  swept 
into  eternity,  as  in  a  moment,  by  unexpected  cas- 
ualties? and  that  those,  who  fall  victims  to  diseases, 
are  in  perfect  health  the  day,  nay,  the  hour,  before 
it  assails  them  ;  and  that,  of  course,  the  full  pos- 
session of  health,  to-day,  is  no  proof  that  you  will 
not  be  assailed  by  fatal  disease  to-morrow  ?     Who, 
let  me  ask,  are  the  persons,  that  die  suddenly  and 
unexpectedly  ?     Are  they  the  feeble,  the  infirm  ? 
No,  my  hearers;  observation  will  tell  you,  that  they 
are  the  youthful,  the  vigorous,  the  strong.     She  will 
tell  you,  that,  while  the  former,  like  a  reed,  bend 
before   the  blast  and   escape,  the  latter,   like  the 
stubborn  oak,  brave  its  fury,  and  are  prostrated. 
She  will  tell  you,  and  the  physician  will  confirm 
her  remark,  that  those,  who  enjoy  the  most  vigor- 
ous health,   are  most  exposed  to  many  of  those 
diseases,  which  arrest  their  victims  by  surprise,  and 
cut  short  the  thread  of  life,  as  in  a  moment.     Such 
is  the  wise  appointment  of  him,  in  whose  hands  is 
our  breath,  that  none  may  be  tempted  to  abuse 


TO  HEAR  GOD'S  VOICE.  267 

their  health  and  vigor,  by  drawing  from  them  en- 
couragement to  postpone  preparation  for  death. 
Will  you,  then,  frustrate  the  design  of  this  appoint- 
ment ?  Will  you  boast  of  to-morrow,  as  if  it  were 
your  own,  when  you  know  not  what  a  day  may 
bring  forth  ?  You  would  pity  and  condemn  the 
madness  of  a  man,  who  should  stake  his  whole 
fortune  on  the  turn  of  a  die,  without  the  smallest 
prospect  of  gain.  But,  my  delaying  hearers,  you 
are  playing  a  far  more  dreadful  and  desperate 
game  than  this.  You  are  staking  your  souls,  your 
salvation  on  the  continuance  of  life ;  on  an  event 
as  uncertain,  as  the  turn  of  the  die.  You  stake 
them  without  any  equivalent ;  for  if  life  should  be 
spared,  you  gain  nothing ;  but  should  it  be  cut 
short,  you  lose  all,  you  are  ruined  for  eternity. 
You  run  the  risk  of  losing  every  thing  dear,  and  of 
incurring  everlasting  misery — for  what  ?  For  the 
sake  of  living  a  little  longer  without  religion,  of 
spending  a  few  more  days  or  years  in  disobeying 
and  offending  your  Creator,  of  committing  sins, 
which  you  know  must  be  repented  of.  And  is  it 
wise,  rather  is  it  not  madness,  to  incur  such  a  risk? 
Let  the  following  case  furnish  the  reply.  I  will 
suppose  that  you  intend  to  defer  the  commence- 
ment of  a  religious  life  for  one  year  only.  Select, 
then,  the  most  healthy,  vigorous  person  of  your 
acquaintance  ;  the  man,  whose  prospects  are  fairest 
for  long  life,  and  say,  whether  you  would  be  willing 
to  stake  your  soul  on  the  chance  of  that  man's  life 
continuing  for  a  year  ?     Would  you  be   willing  to 


268  SINNERS  ENTREATED 

say,  I  consent  lo  forfeit  salvation,  to  be  miserable 
forever,  if  that  man  dies  before  the  expiration  of  a 
year  ?  There  is  not,  I  presume,  a  single  person 
present,  who  would  not  shudder  at  the  thought  of 
entering  into  such  an  engagement,  if  he  supposed 
it  would  be  binding. — My  delaying  hearers,  if  you 
would  not  stake  your  salvatioir.On  the  continuance 
of  any  other  person's  life,  why  will  you  stake  it  on 
the  continuance  of  your  own  ?  Yet  this  you  evi- 
dently do,  when  you  resolve  to  defer  repentance  to 
a  future  period  ;  for  if  you  die  before  that  period 
arrives  you  die  impenitent,  unprepared,  and  perish 
forever.  O,  then,  play  no  longer  this  desperate 
game  ;  a  game,  in  which  millions  have  staked  and 
lost  their  souls  ;  but  if  you  intend  ever  to  become 
religious,  begin  to-day,  for  to-morrow  is  not. 

Permit  me  to  enforce  these  remarks  by  an  in- 
stance in  point.  A  person,  who  formerly  met  with 
you  in  this  house,  while  in  the  full  enjoyment  of 
youth  and  health,  became  convinced  of  the  impor- 
tance of  religion  ;  and  expressed  a  determination 
to  attend  the  next  weekly  meeting  for  religious 
inquiry.  When  the  day  of  meeting  arrived,  she, 
however,  concluded  to  defer  her  attendance  till  the 
following  week.  But,  before  the  close  of  that 
week,  she  was  in  her  grave. — It  is  not  for  us  to 
limit  the  divine  mercy,  or  to  say  what  was  her  fate  ; 
but,  for  aught  we  can  tell,  the  delay  of  a  week 
proved  fatal.  Permit  me  to  remind  you  of  another 
circumstance,  which  many  of  you  will  recollect.  I 
observed  to  you  on  the  Sabbath,  I  think  the  first 


TO  HEAR  GOD'S  VOICE.  269 

Sabbath  of  a  year,  that  perhaps  some  person  might 
then  be  present  in  God's  house  for  the  last  time. 
The  event  verified  the  peradventure.  On  the  fol- 
lowing Wednesday,  one,  who  had  been  present  on 
the  Sabbath,  was  dead.  At  the  ensuing  Thursday 
evening  lecture,  I  noticed  the  circumstance,  and 
repeated  the  remark.  Again  was  it  verified.  Be- 
fore the  next  Sabbath,  a  person,  who  had  been 
present  at  that  lecture,  was  a  corpse.  On  the  next 
Sabbath,  I  mentioned  this  also,  and  repeated  the 
remark  a  third  time  ;  and  the  following  day,  a  third 
person,  who,  on  the  Sabbath,  was  in  perfect  health, 
expired.  My  hearers,  what  has  occurred,  may 
occur  again.  No  person  now  before  me  can  be 
sure,  that  he  will  be  permitted  to  revisit  this  house 
of  prayer.  If,  then,  you  intend  ever  to  become 
religious,  begin  to-day,  for  to-morrow  is  not. 

This  remark  suggests  a  second  reason,  why  you 
should  not  postpone  religion  to  another  day.  You 
cannot  properly,  or  even  lawfully,  promise  to  give 
what  is  not  your  own.  Now  to-morrow  is  not 
yours ;  and  it  is  yet  uncertain  whether  it  ever  will 
be.  To  day  is  the  only  time  which  you  can,  with 
the  least  shadow  of  propriety,  call  your  own.  To 
day,  then,  is  the  only  time,  which  you  can  proper- 
ly or  lawfully  give  to  God.  To  promise  that  you 
will  give  him  to-morrow,  or  which  is  the  same 
thing,  to  resolve  that  you  will  become  religious  to- 
morrow, is  to  promise  what  is  not  yours,  and  what 
may  never  be  yours  to  give.  If  then,  God  deserves 
any  thing  at  your  hands,  if  you  mean  to  give  him 


270  .  SINNERS  ENTREATED 

any  thing,  give  him  what  is  your  own,  and  do  not 
mock  him  and  deceive  yourselves,  by  promising  to 
give  him  what  you  do  not  possess,  and  what  you 
may  never  possess.  If  you  adopt  a  different  course, 
and  postpone  the  commencement  of  a  religious 
life  till  to-morrow,  you  will,  in  effect,  say,  all  the 
time,  that  is  mine  to  give,  1  will  give  to  sin  and 
the  world ;  but  that  time,  which  is  not  mine,  and 
which  I  have  no  right  or  power  to  give,  I  will  give 
to  God. 

A  third  reason  why  you  should  commence  a  re- 
ligious life  to-day,  is,  that  if  you  defer  it,  though 
but  till  to-morrow,  you  must  harden  your  hearts 
against  the  voice  of  God.  This  our  text  plainly 
intimates.  It  excludes  the  idea  of  any  middle 
course  between  obeying  God's  voice  to-day,  and 
hardening  our  hearts ;  and  affirms,  of  course,  that 
all,  who  neglect  to  do  the  former,  will  do  the  lat- 
ter. Every  sinner  present,  then,  who  does  not  be- 
come religious  to-day,  will  harden  his  own  heart. 
This  is  evident  also  from  the  very  nature  of  things. 
God  commands  and  exhorts  you  to  commence  im- 
mediately, a  religious  life.  Now  if  you  do  not 
comply,  you  must  refuse,  for  there  is  no  medium. 
Here  then  is  a  direct,  wilful  act  of  disobedience  to 
God's  commands  ;  and  this  act  tends  most  power- 
fully to  harden  the  heart ;  for  after  we  have  once 
disobeyed,  it  becomes  more  easy  to  repeat  the 
disobedience.  But  this  is  not  all.  If  you  disobey, 
you  must  assign  some  excuse  to  justify  your  diso- 
bedience, or  your  consciences  will  reproach  you> 


TO  HEAR  GOD'S  VOICE.  271 

and  render  you  uneasy ;  if  no  plausible  excuse  oc- 
curs, you  will  seek  one.  If  none  can  readily  be 
found,  you  will  invent  one.  And  when  God  pro- 
ceeds to  enforce  his  commands  by  frowns  and 
threatenings,  and  to  press  you  with  motives  and 
arguments,  you  must  fortify  your  minds  against, 
their  influence,  and  seek  other  arguments  to  assist 
you  in  doing  it.  This  also  tends  most  powerfully 
to  harden  the  heart.  A  man,  who  is  frequently 
employed  in  seeking  arguments  and  excuses  to  jus- 
tify his  .neglect  of  religion,  soon  becomes  expert  in 
the  work  of  self  justification.  He  is,  if  I  may  so 
express  it,  armed  at  all  points  against  the  truth ; 
so  that  in  a  little  time,  nothing  affects  him,  no  ar- 
row from  the  quiver  of  revelation  can  reach  his 
conscience.  Urge  him  to  what  duty  you  will,  he 
has  some  plausible  excuse  in  readiness  to  justify 
himself  for  neglecting  to  perform  it.  But  if,  as  is 
sometimes  the  case,  his  excuses  prove  insufficient, 
and  his  understanding  and  conscience  become  con- 
vinced, that  he  ought  to  hear  God's  voice  to-day, 
he  can  avoid  compliance  only  by  taking  refuge  in 
an  obstinate  refusal,  or  by  resolutely  diverting  his 
attention  to  some  other  object,  till  God's  commands 
are  forgotten,  or  by  a  vague  kind  of  promise  that 
he  will  become  religious  at  some  future  period. 
Whichsoever  of  these  methods  he  adopts,  the  pres- 
ent impression  is  effaced,  and  his  heart  is  hardened. 
He  has  engaged  in  a  warfare  with  his  reason  and 
conscience,  and  has  gained  a  victory  over  them. 
He  has  resisted  the  force  of  truth,  and  thus  rendered 


272  SINNERS  ENTREATED 

it  more  easy  for  him  to  resist  it  again.  In  a 
word,  he  has  less  religious  sensibility  ;  he  has  be- 
come more  inaccessible  to  conviction,  and  less  dis- 
posed to  yield  to  it,  than  before.  Now  this  is,  pre- 
cisely, what  the  Scriptures  mean  by  hardening  the 
heart.  And  this,  my  delaying  hearers,  is  what  you 
must  do,  what  you  will  do,  unless  you  become  relig- 
ious to-day.  God  now  commands  and  exhorts  you 
to  repent,  and  places  before  you  many  powerful 
motives  and  arguments  to  induce  you  to  obey.  If 
you  do  not  yield  to  him,  you  must  resist  him.  You 
must,  if  I  may  so  express  it,  brace  up  your  minds 
and  hearts  against  the  force  of  the  means  which  he 
employs  to  persuade  you.  Your  spirits  must  resist 
and  strive  against  his.  Of  course,  you  will  leave 
this  house  more  hardened  than  you  entered  it  ;  sal- 
vation will  be  placed  farther  from  you,  and  your 
conversion  will  be  rendered  more  improbable  than 
ever.  (),  then,  if  you  intend  ever  to  hear  God's 
voice,  hear  it  to-day,  and  do  not,  by  hardening  your- 
selves against  it,  render  it  a  source  of  death  unto 
death  to  your  souls.  As  a  farther  inducement  to 
this,  permit  me  to  remark, 

First — that  if  you  do  not  commence  a  religious 
life  to-day,  there  is  great  reason  to  fear  that  you 
will  never  commence  it.  This  is  a  most  important, 
as  well  as  a  most  alarming  truth  ;  and  could  1  per- 
suade you  to  believe  it,  I  should  feel  strong  hopes, 
that  you  would  comply  with  the  exhortation  in  our 
text;  for  I  venture  to  assert,  that  there  is  no  one 
thing,  which  encourages  you  to  neglect  religion  to 


TO  HEAR  GOD'S  VOICE.  273 

day,  so  much  as  a  secret  hope,  that  you  shall  be- 
come religious  at  some  future  time.  Could  this 
delusive  hope  be  destroyed,  could  you  be  made  to 
feel,  that  your  eternal  salvation  depends  on  your 
becoming  religious  to-day,  you  would  scarcely  post- 
pone it  till  to-morrow.  Permit  me  then  to  attempt 
the  destruction  of  this  hope,  by  showing  you  how 
groundless  it  is,  and  how  many  circumstances  com- 
bine to  render  it  probable,  that,  if  you  do  not  hear 
God's  voice  to-day,  you  never  will  hear  it.  With 
this  view,  I  remark,  that  the  very  causes,  which 
induce  you  to  defer  the  commencement  of  a  reli- 
gious life,  render  it  highly  improbable,  that  you  will 
ever  become  religious.  When  this  duty  is  urged 
upon  you,  you  allege,  perhaps,  that  you  are  not 
able  to  become  religious,  or  that  you  cannot  give 
your  minds  to  it ;  or  that  you  have  not  sufficient 
time  for  it,  or  you  know  not  how  to  begin.  Now 
all  these  causes  will  operate  with  equal  force 
another  day.  You  will  then  feel  just  as  unable,  or, 
to  speak  more  properly,  just  as  unwilling  to  become 
religious,  as  you  do  now.  When  to-morrow  arrives 
you  will,  therefore,  probably  defer  repentance  to 
some  future  time  ;  when  that  time  arrives,  you  will 
again  defer  it ;  and  will  continue  to  pursue  this 
course  till  life  is  spent.  Would  the  work  be  ren- 
dered more  easy  by  delay,  there  might  be  some 
appearance  of  a  reason  for  deferring  it.  But  it 
will  not.  On  the  contrary,  every  day's  delay  will 
render  it  more  difficult.     Your  hearts,  as  you  have 

already  been  reminded,   will  to-morrow  be  more 
35 


274  SINNERS  ENTREATED 

hard  and  insensible  than  they  are  now  ;  your  sinful 
habits  also  will  be  more  confirmed  ;  your  conscien- 
ces will  be  less  tender ;  you  will  be  less  susceptible 
of  religious  impressions ;  in  a  word,  you  will  have 
greater  difficulties  to  overcome,  and  less  disposition 
to  contend  with  them,  than  you  have  to-day.  It  is, 
therefore,  exceedingly  improbable,  that  those  who 
neglect  religion  to-day,  will  attend  to  it  to-morrow. 
There  is  another  circumstance,  which  renders 
this  improbability  still  greater.  The  inspired  wri- 
ters teach  us,  very  explicitly,  that,  after  a  time,  God 
ceases  to  strive  with  sinners,  and  to  afford  them 
the  assistance  of  his  grace.  He  gives  them  up  to 
a  blinded  mind,  a  seared  conscience,  and  a  hard 
heart.  Thus  he  dealt  with  the  inhabitants  of  the 
old  world.  Thus  he  dealt  with  the  wicked  sons  of 
Eli.  They  hearkened  not  to  the  voice  of  their 
father,  says  the  inspired  historian,  because  the  Lord 
would  slay  them.  That  is,  God  had  determined,  in 
consequence  of  their  wickedness,  to  destroy  them, 
and,  therefore,  he  did  not  accompany  the  warnings 
of  their  father  with  his  blessing.  Thus  he  dealt 
with  the  Jews  in  the  time  of  the  prophet  Isaiah, 
Make  the  heart  of  this  people  fat,  and  make  their 
ears  heavy,  and  shut  their  eyes ;  lest  they  see  with 
their  eyes,  and  hear  with  their  ears,  and  understand 
with  their  heart,  and  convert,  and  be  healed.  The 
same  terrible  punishment  was  inflicted  on  the  in- 
habitants of  Jerusalem  in  our  Saviour's  time.  He 
beheld  the  city,  we  are  told,  and  wept  over  it,  say- 
ing, O,  that  thou  hadst  known,  even  thou,  at  least 


TO  HEAR  GOD'S  VOICE.  275 

m  this  thy  day,  the  things  which  belong  to  thy 
peace;    but  now  they   are  hid    from  thine  eyes! 
This  passage  very  clearly  intimates,  that  there  is  a 
time,  when  sinners  may  know  the  things  of  their 
peace  ;  but  that,  if  they  suffer  that  time  to  pass 
without  improving  it,  the  things  of  their  peace  will 
then  be  hidden  from  them,  and  their  destruction 
will  be  sure.     Hence  the  apostle  exhorts  us,  in  the 
context,  to  take  warning  from  the  fate  of  the  Jews, 
who  hardened  their  hearts  against  God's  voice,  and 
thus  provoked  him  to  swear  in  his  wrath,  that  they 
should  not  enter  his  rest.     Hence,  also,  he  informs 
us,  that  now  is  the  accepted  time,  now  is  the  day 
of   salvation ;    thus    plainly    intimating,    that    to- 
morrow the  day  of  salvation  may  be  past.     If  then 
you,  my  delaying  hearers,  harden  your  hearts  to- 
day, God  may  seal  them  up  in  impenetrable  hard- 
ness to-morrow.     If  you  say,  I  will  not  embrace 
the  offers  of  salvation  to-day,   God  will  say,  No 
offers  of  salvation  shall  be  made  you  to-morrow. 
Nor  is  there  small  reason  to  fear  this ;  for  of  all  the 
sins,  which  men  can  commit,  perhaps  no  one  is 
more  provoking  to  God,  than  that  of  refusing  im- 
mediately  to  hear  his  voice.     It  is  a  direct  and 
wilful  act  of  rebellion  against  his  authority  ;  it  is  a 
sin  committed  against  light  and  conviction  ;   it  is 
resisting  and  grieving  the  Holy  Spirit ;  it  is  cruci- 
fying Jesus  Christ  afresh  ;  it  is  practically  saying, 
I  know  that  I  must,  at  some  period  of  life,  become 
religious.     It  is  true  death  may  surprise   me,  or 
God  may  deny  his  grace,  and  leave  me  to  perish,  if 


276  SINNERS  ENTREATED 

I  delay ;  but  I  choose  to  encounter  this  danger,  to 
incur  the  risk  of  losing  everlasting  happiness  and  of 
suffering  eternal  misery,  rather  than  hear  God's 
voice  to-day.  I  will  therefore,  once  more,  harden 
myself  against  it ;  I  will  again  trifle  with  his  com- 
mands, again  make  light  of  my  Saviour's  invitations 
and  walk  a  little  longer  in  the  broad  road,  sit  awhile 
longer  on  the  crumbling  brink  of  perdition.  This, 
O  delaying  sinner,  is  the  plain  language  of  thy  con- 
duct. Thus  strong  is  the  aversion  which  it 
expresses  to  religion,  to  the  service  of  God.  That 
he  must  be  exceedingly  displeased  with  such  a 
course,  must  be  obvious  to  your  own  mind.  You 
have  then,  great  reason  to  fear,  that  your  day  of 
grace  has  almost  expired,  that  God  will  soon  swear 
in  his  wrath  you  shall  never  enter  his  rest.  How 
groundless  must  be  your  hopes  of  a  future  conver- 
sion ;  how  small  the  probability,  that,  if  you  refuse 
to  hear  God's  voice  to-day,  you  will  ever  become 
religious.  You  ought  to  feel  as  if  this  were  the 
only  accepted  time,  as  if  your  day  of  grace  would 
end  with  the  setting  sun,  as  if  all  eternity  depended 
on  the  present  hour,  on  your  immediate  obedience 
to  the  voice  of  God. 

But  once  more,  setting  aside,  for  a  moment,  all 
that  has  been  said,  suppose  that  you  could  be  sure 
of  long  life,  sure  of  repenting  at  some  future  period, 
it  would  still  be  the  dictate  of  wisdom,  as  it  is  of 
revelation,  to  become  religious  to-day.  You  ex- 
pect, if  you  ever  do  become  religious,  to  repent  of 
all  your  past  sins  :  for  you  well  know,  that,  without 


TO  HEAR  GOD'S  VOICE.  277 

repentance,  there  is  no  pardon,  no  true  religion  ;  of 
course,  if  by  postponing  religion  to-day,  you  resolve 
to  commit  a  few  more  sins,  you  expect  to  repent  of 
those  sins.  You  are  then,  while  you  delay,  con- 
stantly making  work  for  repentance  ;  you  are  doing 
what  you  mean  to  be  sorry  for  ;  you  are  building 
up  to-day,  what  you  mean  to  throw  down  to-morrow. 
How  irrational  and  absurd  is  this !  How  foolish, 
how  ridiculous,  does  a  rational,  immortal  being  ap- 
pear, when  he  says,  I  mean  to  omit  some  duty,  or 
commit  some  sin  to-day,  but  I  will  be  very  sorry 
for  it  to-morrow.  I  will  not  now  hear  God's  voice, 
but  I  mean  to  mourn,  to  be  grieved  for  it  hereafter. 
My  hearers,  could  you  say  this  to  your  fellow 
creatures  without  blushing?  How  then  can  you, 
without  shame,  say  it  to  God  by  your  actions  ? 
What  sincerity  can  there  be  in  such  promises  ? 
How  can  a  man  sincerely  resolve,  that  he  will  to- 
morrow repent  of  conduct,  which  he  loves  and 
chooses  to-day  !  It  cannot  be.  There  is  not,  there- 
fore, the  smallest  sincerity  in  the  delaying  sinner's 
resolutions  of  future  repentance  and  amendment. 
He  has  no  real  intention  to  become  religious  at  any 
future  period  of  his  life;  and  all  his  promises  are 
designed  merely  to  quiet  his  conscience,  and  pre- 
vent her  from  disturbing  him  in  his  sinful  pursuits. 
In  every  point  of  view,  then,  it  clearly  appears  to 
be  your  duty,  your  wisdom,  your  interest,  to  be- 
come religious  to-day. 

Thus  have  I  stated  some  of  the  reasons,  which 
should  induce  you  to  commence,  immediately,  a 


278  SIJNNERS  ENTREATED 

religious  life.  To  crown  all,  permit  me  to  remind 
you,  that  it  is  the  express  command  of  God.  God 
now  commandeth  all  men,  every  where,  to  repent ; 
and  the  Holy  Ghost  saith,  obey  God's  command, 
hear  his  voice  to-day,  and  do  not  harden  your 
hearts  against  it.  This  command,  O  sinner,  I  lay 
as  a  terror  across  thy  path.  You  cannot  proceed 
one  step  farther  in  an  irreligious  course,  without 
trampling  it  under  foot ;  without  practically  saying, 
God  now  commands  me  to  repent,  but  I  will  not 
repent;  the  Holy  Ghost  saith,  hear  his  voice  to- 
day, but  to-day  I  will  not  hear  it.  If  to-morrow's 
rising  sun  finds  you  out  of  the  narrow  way  of  life, 
it  will  find  you  where  God  expressly  forbids  you  to 
be,  on  pain  of  incurring  his  severest  displeasure. 
He  has  said,  rebellion  is  as  the  sin  of  witchcraft, 
and  stubbornness  is  as  idolatry  ;  and  if  you  disobey 
his  voice  to-day,  you  will  be  guilty  both  of  rebel- 
lion and  of  stubbornness.  We  might  almost  venture 
to  say,  it  would  scarcely  be  more  sinful  to  go  away 
and  commit  murder,  than  to  go  away  and  defer  re- 
pentance ,  for  why  is  murder  a  sin  ?  Because,  you 
will  reply,  God  has  said,  Thou  shalt  not  kill.  And 
has  not  the  same  God  said,  with  equal  clearness, 
Repent  now,  and  believe  the  gospel?  To  violate 
this  command  then,  is  no  less  a  direct  act  of  rebel- 
lion against  God,  than  it  would  be  to  take  the  life 
of  a  fellow  creature.  And  will  you,  can  you,  dare 
you,  then,  be  guilty  of  it  ?  Have  any  of  you  alrea- 
dy reached  such  a  pitch  of  impiety  and  wickedness, 
as  to  dare  trample  on  a  known  command  of  God, 


TO  HEAR  GOD'S  VOICE.  279 

to  commit  known,  wilful,  deliberate  sin,  when  he 
has  assured  us,  that,  if  we  sin  wilfully,  after  we  have 
received  a  knowledge  of  the  truth,  there  remaineth 
no  more  sacrifice  for  sin  ;  but  a  certain  fearful 
looking  for  of  judgment  and  fiery  indignation  ?  My 
friends,  if  any  of  you  dare  do  this,  it  is  too  late  to 
exhort  you  not  to  harden  your  hearts ;  for  they  are 
hardened  to  the  utmost  already.  I  am,  however* 
aware,  that  you  will  not  see,  or,  at  least,  will  not 
acknowledge  this  to  be  the  case.  I  am  aware, 
that  you  always  have  many  excuses  in  readiness, 
to  prove  that  you  are  not  guilty  of  wilful  disobedi- 
ence. But  what  will  these  excuses  avail  at  the 
last  day  ?  They  may  serve  to  quiet  your  con- 
sciences, to  harden  your  hearts  and  buoy  you  up 
with  deceitful  hopes  now ;  but  they  will  answer  no 
purpose  then ;  nay,  you  will  not  then  dare  to  offer 
them  ;  for  God  has  declared  that  every  mouth  shall 
be  stopped.  Besides,  you  cannot  find  a  single  in- 
stance in  the  Bible,  in  which  God  has  ever  paid 
the  smallest  regard  to  the  excuses  of  sinners.  We 
read  of  some,  who,  when  they  were  invited,  as  you 
now  are,  to  the  gospel  feast,  began,  with  one  con- 
sent, to  make  excuse.  And  what  was  the  conse- 
quence ?  God  declared  that  not  one  of  them 
should  taste  it.  We  read  of  another,  who  attempt- 
ed to  excuse  himself  by  pretending  that  he  was  not 
able  to  do  what  his  Lord  required.  And  what  was 
his  Lord's  reply  to  this  excuse  ?  Out  of  thine  own 
mouth  will  I  judge  thee,  thou  wicked  servant. 
This,  I  presume,  is  the  excuse  which  most  of  you 


280  SINNERS  ENTREATED 

are  now  secretly  making.  You  are  saying,  I  do 
not  become  religious  to-day,  because  I  am  not  able  ; 
and  I  must  wait  till  God  assists  me.  Of  all  the 
excuses,  that  sinners  can  make,  this  is  the  most 
foolish,  the  most  groundless,  the  most  provoking  to 
God.  If  you  can  make  no  better  excuse  than  this, 
you  had  much  better  make  none,  and  say  at  once, 
I  will  not  obey  God.  Groundless  and  impious, 
however,  as  this  excuse  is,  I  would  pay  it  some 
attention,  did  you  really  believe  it  yourselves.  But 
you  do  not  believe  it.  The  resolutions  and  prom- 
ises, which  you  often  secretly  make,  that  you  will 
repent  to-morrow,  or  on  your  dying  bed,  prove  that 
you  do  not  believe  it ;  for  none  ever  resolves  or 
promises  to  do  what  he  knows  he  cannot  do. 
These  promises  and  resolutions,  then,  show,  that 
you  suppose  yourselves  able  to  repent. 

There  is  another  fact,  which  shews,  still  more 
clearly,  that  you  do  not  really  believe  this  excuse. 
When  any  important  event,  an  event,  which  nearly 
concerns  your  present  interests,  is  in  suspense,  you 
always  feel  anxious.  If  you  have  no  control  over 
the  event,  you  feel  more  anxious.  You  cannot  rest 
till  it  is  decided.  Suppose,  for  instance,  that  your 
property,  your  reputation,  or  your  lives,  depended 
on  the  verdict  of  a  jury,  over  which  you  had  no 
control.  You  would  not  say,  while  they  were  de- 
liberating, it  will  avail  nothing  for  me  to  be  anxious  ; 
I  will  therefore  feel  easy  and  unconcerned.  You 
could  not  feel  unconcerned  ;  you  would  be  anxious 
till  the  decision  was  known.     To  apply  these  re- 


TO  HEAR  GOD'S  VOICE.  281 

marks  to  the  case  before  us :  You  know  that  God 
now  commands  you  to  repent,  and  threatens  you 
with  everlasting  punishment,  unless  you  obey.  You 
profess  to  believe,  that  you  cannot  obey  without 
the  assistance  of  his  grace.  At  the  same  time 
you  must  be  sensible  that  it  is  altogether  uncertain 
whether  you  will  ever  receive  this  assistance  ;  that 
is,  altogether  uncertain  whether  you  shall  not  perish 
in  your  sins,  as  thousands  do,  while  few  find  the 
way  of  life.  Now  if  you  really  believed  this,  you 
would  be  in  a  state  of  constant  anxiety,  until  your 
destiny  was  decided;  until  you  knew,  whether  you 
should  obtain  divine  assistance  or  not.  Shall  I  be 
saved,  or  shall  I  perish  ?  is  a  question,  which  you 
would  be  constantly  and  anxiously  asking.  But 
you  do  not  now  ask  this  question.  You  do  not  feel 
this  anxiety.  You  are  habituflUy  easy  and  uncon- 
cerned, a  demonstrative  proof,  that  you  do  not 
believe  this  excuse,  that  you  suppose  salvation  to 
be  in  your  own  power.  Deceive  not  yourselves, 
then,  and  insult  not  God  with  an  excuse,  which  you 
do  not  really  believe,  and  which,  if  it  were  true, 
would  transfer  all  blame  from  sinners  to  God,  and 
prove  that  he  alone  is  guilty  of  all  the  wickedness 
which  is  perpetrated  by  his  creatures.  He  knows 
what  you  can  do,  and  he  does  command  you  to 
become  religious  to-day,  and  you  must  obey,  or 
take  the  consequences.  It  is  painful,  my  friends, 
to  address  you  in  this  language  ;  but  when  I  deliver 
God's  message,  I  must  deliver  it   plainly :  I  must, 

to   the    utmost    of  my  power,  apply    it   to    your 
36 


282  SINNERS  ENTREATED 

consciences,  in  all  its  unbending,  unaccomodating 
strictness ;  turn  it  which  way  we  please,  it  will  say 
nothing  but  this, — repent,  or  you  perish.  And 
what,  after  all,  is  there  so  very  irksome,  or  dis- 
agreeable, in  a  religious  life,  that  you  should  wish 
to  defer  its  commencement?  If  you  must  begin 
some  time,  why  not  begin  to-day  ?  Will  you  reply, 
I  know  not  how  to  begin  ?  God's  voice,  if  you 
listen  to  it,  will  inform  you.  It  tells  us,  that  there 
is  a  veil  upon  our  hearts  ;  a  veil,  which  prevents 
us  from  discerning  the  path  of  duty  ;  and  it  also 
tells  us,  that  when  our  hearts  turn  to  the  Lord,  that 
veil  shall  be  taken  away.  Turn  then  to  God.  Go 
to  him,  as  his  servants,  for  direction,  and  he  will 
teach  you  what  you  must  do.  If  I  mistake  not, 
many  of  you  are  like  Agrippa,  and  for  a  long  time 
have  been  almost  persuaded  to  be  christians  ;  but 
you  hesitate,  you  linger,  you  dread  to  take  the  first 
step.  Perhaps  when  you  are  just  on  the  point  of 
yielding  to  conviction,  the  question,  what  will  the 
world,  what  will  my  companions  say,  occurs  to  you 
and  causes  you  to  fear.  You  fear  to  be  thought 
serious  ;  you  dread  the  remarks,  the  ridicule,  which 
it  would  draw  upon  you,  and  therefore  do  violence 
to  your  convictions,  or  lock  them  up  in  your  own 
breast,  till  they  die  away.  In  this  manner  thous- 
ands gradually  and  insensibly  harden  their  hearts, 
till  the  truth  ceases  to  affect  them.  Let  such 
remember,  that  the  fear  of  man  bringeth  a  snare, 
that  Jesus  Christ  has  said,  Whosoever  is  ashamed 
of  me,  of  him  will  I  be  ashamed  at  the  last  dav- 


TO  HEAR  GOD'S  VOICE.  28S 

If  you  cannot  bear  the  reproach  of  men  how  will 
you  bear  his  condemning  sentence  ;  and  the  ever- 
lasting shame  and  contempt  which  will  follow  it  ? 
It  will  then  be  known  that  you  had  serious  thoughts, 
but  that  you  banished  them  through  fear  of  men; 
and   sinners    themselves    will   despise    you    as   a 
coward,  who  did  not  dare  do  what  he  knew  to  be 
right.     Dare  then  to  do  your  duty,  to  obey  your 
conscience  and  your  God,  to  be  religious  ;  for  you 
cannot  be  a  christian  in  disguise.     You  must  come 
out,  and  be  separate,  or  God  will  not  receive  you. 
Take  then,  at  once,  some  decided  step,  and  let  it 
be  known  what  you  mean  to  be  ;  and  you  will  find 
that  this,  and  all  the  other  objects  of  your  fear,  are 
mere   shadows,   and  will  feel  ashamed  that  they 
should  ever  have  influenced  you  for  a  moment.     It 
your  heart  still  lingers,  press  it  with  the  command 
of  God  ;  press  it  with  the  dreadful  consequence  ot 
offending  and  provoking  him  to  forsake  you  ;  press 
it  with  the  terrors  of  the  last  day,  and  all  the  awful 
realities  of  eternity.     Above  all,  press  it  with  the 
consideration,  that  if  you  ever  turn  to  God,  it  must 
be  to-day  ;    that  your  soul,  your  salvation,  your 
everlasting  happiness,  depends  on  your  becoming 
religious  to-day.     My  friends,  are  you  not  convin- 
ced that  this  is  the  case  ?     Do  you  not  perceive, 
that  if  you  disobey,    or  trifle  with,    this   solemn 
command,  it  will,  it  must  harden  your  hearts  ;  and 
render  your  conversion  exceedingly  improbable  t 
Do  you  not  perceive,  that  if,  with  this  command 
before  you,  and  with  all  these  motives  to  obey  it. 


284  SINNERS  ENTREATED,  «fcc. 

you  cannot  resolve  to  obey,  you  will  feel  still  less 
disposed  to  obedience  to-morrow,  when  the  subject 
is  forgotten,  and  the  world,  with  all  its  cares  and 
allurements,  again  rushes  upon  you  ?  Be  persuaded 
then  to  listen  and  obey,  while  God,  and  Christ,  and 
the  Holy  Spirit — while  death,  and  judgment,  and 
eternity,  and  heaven  and  hell,  continually  cry,  to- 
day, to-day,  hear  God's  voice,  and  harden  not  your 
hearts  ! 


SERMOX  XV. 

THE   DIFFICULTY  OF   ESCAPING  THE   DAMNATION 
OF  HELL. 

My  hearers,  I  am  not  without  apprehensions, 
that  the  passage,  which  I  have  chosen  for  the  sub- 
ject of  this  discourse,  will  sound  harshly  in  your 
ears ;  and  that  its  first  effect  will  be  to  excite,  in 
many  breasts,  feelings  by  no  means  favorable  to 
the  reception  of  truth.  But  it  is  a  passage,  which 
was  uttered  by  the  compassionate  Saviour  of  sin- 
ners, and  I  cannot,  I  dare  not,  pretend  to  be  more 
merciful  than  he ;  I  dare  not  suffer  either  a  false 
tenderness,  or  a  fear  of  giving  offence,  to  prevent 
me  from  calling  your  attention  to  his  words  ;  words, 
which,  if  properly  regarded,  cannot  fail  to  produce 
the  most  salutary  effects.  The  words,  to  which  I 
refer,  are  recorded  in 

MATTHEW  XSIXI.  33. 

HOW  CAN  YE  ESCAPE  THE  DAM.NATION  OF  HELL? 

This  appalling  question  was  addressed  by  our 
Lord  to  the  scribes  and  pharisees.  It  evidently 
intimates  that  their  situation  was  exceedingly  dan- 
gerous, if  not  desperate  ; — that  it  was  almost,  if  not 
quite,  impossible  for  them  to  escape  final  condem- 
nation. My  impenitent  hearers,  I  will  not  assert 
that  your  situation  is  equally  dangerous,  or  that 


286  THE  DIFFICULTY  OF  ESCAPING 

your  escape  from  the  dreadful  retributions  of  eter- 
nity is  equally  improbable.  But  the  word  of  God 
will  justify  the  assertion,  and  a  regard  to  your  eter- 
nal interest  constrains  me  to  assert,  that  your  situ- 
ation is  exceedingly  dangerous ;  that  the  obstacles, 
which  oppose  your  salvation  are  very  great  and 
numerous ;  and  that  the  improbability  of  your  es- 
caping the  wrath  to  come,  is  by  no  means  small. 
To  produce  in  your  minds  a  conviction  of  this 
truth,  is  my  object  in  the  present  discourse.  Could 
you  be  thoroughly  convinced  of  it,  one  great  ob- 
stacle, which  now  opposes  your  salvation,  would  be 
removed.  So  far  as  I  have  observed,  nothing  more 
effectually  prevents  men  from  flying  from  the  wrath 
to  come,  than  a  groundless  persuasion,  that,  to  es- 
cape it,  is  easy.  Nothing  so  much  encourages 
men  to  neglect  religion,  as  a  false  belief,  that  they 
can  easily  become  religious  at  any  time.  Nothing 
prevents  more  persons  from  obtaining  a  well  found- 
ed hope  of  salvation,  than  a  delusive  hope  that  they 
shall,  some  how  or  other,  be  saved.  Could  this 
delusive  hope,  this  groundless  persuasion,  be  des- 
troyed ;  could  they  be  made  to  see  their  real  situ- 
ation, and  the  obstacles,  which  oppose  their  es- 
eape,  they  would,  at  once,  be  alarmed  ;  their  false 
peace  would  be  effectually  disturbed,  and  they 
would  begin  to  cry,  with  earnestness,  what  shall 
we  do  to  be  saved  ?  How  shall  we  escape  the 
wrath  to  come  ? 

It  is  for  these  reasons,  my  careless  hearers,  and 
not  to  gratify  myself,  that  I  call  your  attention  to 


THE  DAMNATION  OF  HELL.  287 

this  subject.  It  is  much  more  for  your  interest, 
than  it  can  be  for  mine,  that  you  should  entertain 
just  views  respecting  it.  Let  me,  then,  hope  for 
your  attention,  while  I  endeavor  to  show  you,  from 
the  word  of  God,  what  your  situation  actually  is ; 
what  are  the  obstacles  which  oppose  your  escape, 
and  which  render  it  highly  improbable  that  you 
will  escape  final  condemnation.  § 

In  the  first  place,  permit  me  to  remind  you,  that 
you  are,  even  now,  under  sentence  of  condemna- 
tion. You  are  already  doomed  to  eternal  death 
by  the  righteous  law  of  God.  This  is  a  truth, 
which  persons  of  your  character  are  ever  apt  to 
forget.  Many,  who  assent  to  the  fact,  that  sinners 
will  be  condemned  at  the  judgment  day,  do  not 
seem  to  be  aware,  that  they  are  condemned  alrea- 
dy. Yet  nothing  can  be  more  certain.  On  this 
point  the  declarations  of  scripture  are  explicit  and 
full.  They  assure  us,  that  all  have  sinned,  that  the 
wages  of  sin  is  death,  that  the  soul  that  sinneth  shall 
die,  that  sinners  are  under  the  curse,  or  condemna- 
tory sentence  of  God's  violated  law,  that  he  who 
believeth  not  is  condemned  already,  and  that  the 
wrath  of  God  abideth  on  him.  This  being  the  case, 
it  is  evident,  unless  the  execution  of  this  sentence 
can  be  averted,  unless  you  can  obtain  pardon  of 
your  offended  God,  you  must  perish  forever.  But 
the  inspired  writers  assure  us,  with  one  voice,  that 
the  execution  of  this  sentence  cannot  be  averted, 
that  pardon  cannot  be  obtained,  without  the  exer- 
cise of  repentance,  and  faith  in  Christ.     On  these 


288  THE  DIFFICULTY  OF  ESCAPING 

terms  alone  salvation  is  offered,  and  if  we  neglect 
them  there  is  no  escape.  Now  that  you  may  exer- 
cise repentance  and  faith,  or  become  truly  religious, 
several  things  are  necessary,  each  of  which  is  at- 
tended with  great  difficulties. 

It  is  necessary  that  you  should  be  roused  from 
that  careless,  secure  state,  in  which  all  men  natu- 
rally live  ;  that  you  should  see  religion  to  be  all  im- 
portant, and  thus  be  led  to  attend  to  it  with  ear- 
nestness. To  use  the  language  of  inspiration,  you 
must  be  awakened  ;  for  with  respect  to  your  spirit- 
ual and  eternal  interests,  you  are  asleep.  Now  it 
is  evident,  that  no  man  will  attend  seriously  to  re- 
ligion, unless  he  sees  it  to  be  an  object  of  impor- 
tance. No  man  will  exert  himself  to  escape  a  dan- 
ger, which  he  does  not  perceive  ;  no  man  will  think 
seriously  of  flying  from  the  wrath  to  come,  until  he 
sees  that  he  is  exposed  to  this  wrath.  And  it  is 
equally  evident,  that  no  man,  who,  in  a  spiritual 
sense,  is  asleep,  will  see  that  he  is  exposed  to  this 
wrath,  until  he  is  roused  from  his  slumbers,  until 
he  becomes  awake  to  eternal  realities. 

Of  this  your  own  experience  and  observation 
must  convince  you.  You  cannot  but  know,  that 
religion  does  not  appear  in  your  view,  to  be  all  im- 
portant ;  that  you  do  not  perceive  yourselves  to  be 
exposed  to  the  wrath  of  God  ;  and  you  know  also, 
that,  so  long  as  this  continues  to  be  the  case,  you 
will  make  no  exertions  to  escape  it.  You  cannot 
but  be  sensible,  that,  should  you  live  a  hundred 
years  in  your  present  state  of  religious  indifference 


THE  DAMNATION  OF  HELL.  289 

and  insensibility,  you  would  not  advance  a  single 
step  towards  preparation  for  death,  nor  make  one 
effort  to  become  truly  religious.  It  is  then  evident- 
ly necessary,  that  you  should  be  roused  from  this 
spiritual  lethargy,  to  a  sense  of  your  danger;  your 
slumbers  must  be  disturbed  ;  your  dreams  of  secu- 
rity and  of  worldly  happiness  must  be  banished, 
and  you  must  awake  to  the  realities  of  the  eternal 
world  ;  awake  to  a  conviction  that  religion  is  the 
one  thing  needful,  and  that  without  it  you  must 
perish  forever.  Until  this  is  done,  nothing  can  be 
done.  Until  this  is  done,  you  will  no  more  take 
one  step  towards  heaven,  than  a  man  buried  in 
sleep  will  commence  a  journey.  But  to  rouse  you 
from  this  slumbering,  careless  state,  to  fix  your 
attention  on  religious  subjects,  is  exceedingly  diffi- 
cult. Of  this,  too,  your  own  experience  may  con- 
vince you.  The  speaker  has  been  laboring  for  ma- 
ny years  to  effect  this  object  by  every  means  in  his 
power ;  but  with  how  little  success,  you  well  know. 
Nay  more,  God  has  long  been  using  means  to 
rouse  you.  He  has  called  to  you,  Awake  thou  that 
sleepest ;  rise  up,  ye  that  are  at  ease ;  be  troubled, 
ye  careless  ones ;  woe  to  them  that  are  at  ease  in 
Zion !  He  has  enforced  attention  to  these  calls  by 
the  dispensations  of  his  providence.  He  has  sent 
mercies  and  afflictions.  Many  of  you  he  has  visit- 
ed with  sickness,  and  thus  brought  you  near  to  the 
eternal  world ;  and  he  has  caused  all  of  you  to  wit- 
ness, in  repeated  instances,  the  death  of  friends  and 

acquaintance.     But  all  in  vain.    You  still  slumber 
37 


290  THE  DIFFICULTY  OF  ESCAPING 

on,  and  dream  of  worldly  objects,  while  death 
is  daily  approaching  to  hurry  you  to  the  bar  of 
God,  You  still  feel  a  strong  unwillingness  to  have 
your  false  peace  disturbed,  and  to  commence  a  re- 
ligious life.  To  every  messenger  of  God,  to  every 
friendly  monitor  you  reply,  I  pray  thee  have  me 
excused.  A  little  more  sleep,  a  little  more  slum- 
ber, a  little  more  folding  of  the  hands  to  sleep. 
Here  then  is  one  great  difficulty,  which  opposes 
your  conversion.  And  is  there  not  great  reason  to 
fear,  that  it  will  prove  insuperable  ?  Does  it  not 
render  your  conversion,  and  consequently  your  es- 
cape from  final  condemnation,  highly  improbable  ? 
Since  you  have  already  lived  so  many  years  with- 
out becoming  religious,  and  even  without  being 
persuaded  to  make  it  an  object  of  earnest  atten- 
tion, is  it  not  probable  that  you  will  continue  to 
live  in  the  same  manner,  till  death  arrives,  espe- 
cially since  all  means  have  been  tried  in  vain,  and 
no  new  means  remain  to  be  employed  ? 

But  this  is  not  all.  That  you  may  escape  final 
condemnation,  it  is  necessary,  not  only  that  you 
should  be  roused  to  think  seriously  of  religion,  but 
that  you  should  be  induced  to  pursue  it  with  con- 
stancy and  perseverance.  You  must  be  awaken- 
ed, and  you  must  be  kept  awake ;  and  the  latter,  is 
the  more  difficult  thing.  For  though  it  is  by  no 
means  easy  to  rouse  you  to  a  sense  of  your  situa- 
tion, it  is  far  more  difficult  to  prevent  you  from  re- 
lapsing into  a  state  of  spiritual  slumber.  The  very 
air  of  this  world,  has  a  drowsy  effect ;  and  there  is 


THE  DAMNATION  OF  HELL.  291 

a  strong  and  constant  propensity  in  the  human 
heart  to  lose  all  serious  impressions,  and  to  become 
careless  and  indifferent  respecting  its  eternal  inter- 
ests. Besides,  religion  is  always  disagreeable  to 
men,  when  they  first  make  it  a  subject  of  attention. 
They  cannot  then  embrace  its  promises  ;  they  knew 
nothing  of  its  divine  consolations  ;  they  see  nothing 
in  the  Bible,  but  a  system  of  restrictions,  and 
threatenings,  and  penalties  ;  it  requires  them  to 
renounce  the  objects,  which  they  love,  and  gives 
them  nothing  in  return ;  every  page  seems  to  impose 
on  them  some  duty,  which  they  are  unwilling  to 
perform,  or  requires  of  them  some  sacrifice,  which 
they  are  unwilling  to  make,  or  denounces  against 
them  some  threatening,  which  they  are  unwilling 
to  believe.  Hence  they  are  strongly  tempted  to 
withdraw  from  it  their  attention,  and  return  to  their 
former  careless  state.  Hence  scarcely  one  in  five 
of  those,  who  are  roused  from  their  slumbers,  can 
be  prevented  from  again  falling  asleep,  though  to 
sleep,  is  to  perish. 

Here  again,  we  may  appeal  to  your  own  obser- 
vation and  experience.  Many  of  you  have,  at 
different  times,  been  roused  from  your  natural  state 
of  careless  security.  You  have  been  made  to  see 
that  religion  is  important.  You  have  felt  something 
of  the  powers  of  the  world  to  come,  and  resolved 
to  attend  to  your  eternal  interests.  But  no  sooner 
were  these  impressions  made,  than  they  began  to 
be  effaced ;  in  a  few  days,  or,  at  most,  in  a  few 
weeks,  they  were  entirely  gone,  and  your  slumbers 


292  THE  DIFFICULTY  OF  ESCAPING 

became  more  profound  than  before.  Similar  effects 
of  this  propensity  to  lose  serious  impressions  you 
have  often  witnessed  in  others.  How  many  in  this 
assembly  have  you  seen  attending  to  religion  for  a 
while  with  earnestness,  and  then  again  treating  it 
with  entire  neglect.  Now  this  propensity  remains 
in  your  breasts  in  its  full  force,  and  it  will  forever 
oppose  all  persevering  attempts  to  become  reli- 
gious. Here,  then,  is  another  great  obstacle, 
which  opposes  your  conversion.  And  when  you 
consider  how  great  it  is ;  when  you  reflect  on  the 
instability  of  your  religious  views  ;  on  the  prone- 
ness  of  your  thoughts  to  wander  from  religious 
subjects,  even  while  in  the  house  of  God,  does  it 
not  appear  highly  improbable,  even  to  yourselves, 
that  you  shall  ever  be  the  subjects  of  permanent 
religious  impressions  ;  that  you  shall  ever  be  induc- 
ed to  pursue  religion  with  that  fixedness  of  purpose, 
that  intensity  of  feeling,  and  that  persevering 
diligence,  which  alone  can  secure  success  ?  Does 
it  not  appear  exceedingly  probable,  that  you  will 
continue  to  live  as  you  have  done,  making  resolu- 
tions, but  delaying  their  accomplishment,  until  your 
day  of  grace  comes  to  an  end,  and  the  sentence  of 
final  condemnation  is  executed  upon  you  ? 

Should  you  however  be  enabled  to  overcome 
these  obstacles,  others  still  greater  will  oppose  your 
progress.  With  whatever  diligence  and  persever- 
ance you  may  attend  to  religious  subjects,  it  will 
avail  nothing,  unless  you  obtain  proper  views  of 
your  own  characters,  or,  to  use  the  language  of 


THE  DAMNATION  OF  HELL.  293 

scripture,  unless  you  are  convinced  of  sin  ;  for  no 
man  will  seek  to  escape  the  condemning  sentence 
of  God's  law,  unless  he  fears  it ;  no  man  will  fear 
it,  unless  he  sees  that  he  deserves  it,  and  no  man 
will  see  that  he  deserves  it,  unless  he  sees  himself 
to  be,  not  only  a  sinner,  but  a  great  sinner  ;  such 
a  sinner  as  the  Bible  asserts  him  to  be.  Besides, 
no  man  can  repent  of  his  sins,  until  he  is  convinced 
of  them  ;  and  we  have  already  seen,  that,  without 
repentance,  there  is  no  pardon.  A  deep  and 
thorough  conviction  of  your  own  sinfulness,  then, 
is  indispensably  necessary  to  your  salvation.  But 
to  produce  such  a  conviction  in  your  minds,  is  one 
of  the  most  difficult  things  imaginable.  It  is  always 
exceedingly  difficult  to  convince  a  man  against  his 
will,  to  convince  him  of  any  unwelcome  or  disa- 
greeable truth ;  and  the  more  disagreeable  any 
truth  is,  so  much  the  more  difficult  it  becomes  to 
produce  a  conviction  of  it.  How  difficult  it  is,  for 
instance,  to  convince  a  consumptive  man  of  his 
danger.  How  difficult  to  make  men  sensible  of 
their  own  faults,  or  to  make  fond  and  injudicious 
parents  see  the  faults  of  their  children.  But  there 
is  no  truth  more  disagreeable  to  men,  no  one, 
therefore  of  which  they  are  so  unwilling  to  be  con- 
vinced, as  that  which  asserts  their  exceeding 
sinfulness.  To  see  their  sins  is  mortifying,  is  pain- 
ful, is  alarming.  They  will  therefore,  shut  their 
eyes  against  the  sight  as  long  as  possible.  Many 
sins  they  will  deny  themselves  to  be  guilty  of  ;  what 
they  cannot  deny,  they  will  extenuate,  and  for  those, 


294  THE  DIFFICULTY  OF  ESCAPING 

which  they  cannot  extenuate,  they  will  make  a 
thousand  excuses.  If  the  fallacy  of  one  excuse  is 
shewn,  they  will  fly  to  another,  and  from  that  to  a 
third,  and  fourth ;  and  when  all  their  pleas  and 
excuses  are  answered,  they  will  return  and  urge 
them  all  a  second  time  with  as  much  confidence  as 
at  first. 

But  this  is  not  all.  The  scriptures  teach,  and 
observation  proves,  that  one  effect  of  men's  sinful- 
ness is  to  make  them  blind  to  their  own  sins.  It 
prevents  men  from  forming  clear  conceptions  of 
the  rule  of  duty,  that  is,  the  law  of  God.  Sin  con- 
sists in  a  transgression  of  this  law,  and  so  long  as 
men  have  indistinct  conceptions  of  it,  they  will,  of 
course,  have  very  imperfect  views  of  their  trans- 
gressions. Sin  too  renders  men  in  a  great  degree 
insensible  to  the  perfections,  the  authority,  and  even 
to  the  -existence  of  God ;  and,  therefore,  they  see 
little  of  the  criminality  of  offending  him.  Besides, 
sin  impairs,  and  almost  destroys  the  sensibility  of 
conscience,  and  thus  prevents  her  from  perceiving 
and  reproving  what  is  wrong  in  our  temper  and 
conduct.  These  remarks  we  see  daily  verified  in 
our  intercourse  with  the  world.  We  often  see  the 
most  abandoned  characters  entirely  blind  to  their 
own  views.  We  see,  that,  the  longer  men  persist 
in  vicious  courses,  the  more  insensible  they  become 
to  the  voice  of  conscience.  It  is  the  same  with  res- 
pect to  those  sins  of  the  heart,  of  which  you  are  all, 
my  careless  hearers,  guilty;  and  of  which  you  must 
be  convinced,  or  perish.     It  is  even  more  difficult 


THE  DAMNATION  OF  HELL.  295 

to  see  these  sins  in  ourselves,  than  it  is  to  perceive 
those  which  are  open  and  gross.  Hence  the  ex- 
clamation of  the  psalmist, — Who  can  understand 
his  errors !  Hence,  too,  we  find  multitudes  of  sin- 
ners mentioned  by  the  inspired  writers,  who,  when 
reproved  by  God's  messengers  for  their  sins,  boldly 
replied, — What  is  our  iniquity,  and  what  is  our  sin, 
that  we  have  transgressed  against  the  Lord  ?  When 
he  said,  Ye  have  despised  my  name,  they  replied, 
— Wherein  have  we  despised  it  ?  When  he  said, 
Ye  have  robbed  God, — they  did  not  fear  to  reply, 
Wherein  have  we  robbed  thee  ?  And  when  he 
charged  them  with  uttering  impious  language,  they 
asked,  What  have  we  spoken  against  thee  ?  Now 
since  human  nature  is  the  same  in  every  age,  and 
since  it  can  thus  impudently  repel  the  charges  of 
God  himself,  how  exceedingly  difficult,  or  rather, 
how  impossible,  must  it  be  for  us  to  convince  you, 
that  you  are  sinful  in  that  degree,  which  the  Bible 
describes  !  Here,  as  before,  we  may  appeal  to 
your  own*  experience.  You  know  the  scriptures 
assert,  in  the  most  unequivocal  terms,  that  the 
hearts  of  men  are  full  of  evil,  that  they  are  des- 
perately wicked,  that  they  are  enmity  against  God; 
yet  these  assertions  do  not  convince  you  that  your 
hearts  are  thus  sinful.  What  then  will  ever  con- 
vince you  of  it  ?  God  will  give  you  no  new 
revelation  of  the  fact,  and  his  ministers  can  say 
nothing  more  than  you  have  already  heard,  hundreds 
of  times.  And  yet  you  must  be  convinced  of  it, 
or  your  condemnation   is  certain.      Here  then  is 


296  THE  DIFFICULTY  OF  ESCAPING 

another  and  apparently  an  insuperable  obstacle 
which  opposes  your  escape,  and  which  renders  it 
exceedingly  improbable,  that  you  ever  will  escape 
final  condemnation. 

But  suppose  all  these  difficulties  removed  ; 
suppose,  though  there  is  little  ground  for  the  sup- 
position, that  by  some  means  or  other  you  should 
be  made  sensible  of  your  sins ;  still,  new  obstacles 
no  less  insurmountable  remain  to  oppose  your 
salvation.  Every  sinner,  when  convinced  of  his 
sinfulness  and  danger,  invariably  seeks  deliverance 
in  a  way  in  which  it  cannot  be  obtained.  He 
relies  upon  his  own  watchfulness,  strength,  and 
exertions  to  subdue  his  sinful  propensities,  and  upon 
his  own  prayers,  tears,  and  merits,  to  obtain  the 
pardon  of  his  sins.  In  the  language  of  an  apos- 
tle, he  goes  about  to  establish  his  own  right- 
eousness, and  does  not  submit  to  the  righteousness 
of  God.  Disregarding  our  Saviour's  assertion, 
without  me  ye  can  do  nothing,  he  attempts  to  do 
every  thing  without  obtaining  by  faith  the  assistance 
of  Christ.  He  says,  I  am  the  way,  the  truth  and 
the  life.  No  man  cometh  to  the  Father,  but  by 
me.  Yet  still  the  convicted,  but  misguided  sinner 
will  endeavor  to  come  to  God,  and  to  obtain  his 
favor  without  Christ.  And  though  he  is  assured, 
that,  without  the  teaching  of  God's  good  Spirit,  he 
never  will  be  able  to  understand  the  scriptures,  he 
will  not  humbly  pray  for  this  teaching,  but  endeavor 
to  ascertain  their  meaning  by  his  own  unassisted 
researches.     These  errors,  if  persisted  in,  prove 


THE  DAMNATION  OF  HELL.  297 

fatal.     The  man  is  soon  bewildered  and  lost,  and 
never  finds  the  way  to  heaven ;  for  we  are  taught, 
that  the  scriptures  make  men  wise  to  salvation,  on- 
ly through  faith  in  Christ  Jesus.     Agreeably,   the 
apostle,  speaking  of  such  characters,  says,  they  fol- 
lowed after  righteousness,  but  they  have  not  attain- 
ed to  righteousness.     Wherefore  ?     Because  they 
sought  it  not  by  faith,  but  by  the  works  of  the  law; 
for  they  stumbled  at  that  stumbling  stone.     At  the 
same  stumbling  stone  multitudes  have  ever  since 
continued  to  stumble  and  fall  to  rise  no  more.    Af- 
ter laboring  a  while  to  establish  their  own  right- 
eousness, as  the  apostle   expresses  it,  they  begin 
to  fancy  that  they  have  succeeded.     They  become 
pleased  and  satisfied  with  themselves,  and  imagine 
that  all  is  safe ;  their  alarm  subsides,  their  religious 
zeal  declines,  and  they  settle  down  upon  a  false 
foundation,   never  to  be  disturbed  till  the  day,  in 
which  God  shall  come  to  sweep  away  their  refuges 
of  lies,  and  overflow,  as  with  a  flood,  their  hiding 
place.    Others  fall  into  a  mistake  of  a  different  na- 
ture, but  no  less  fatal.    Eager  to  obtain  relief  from 
their  guilty  fears  and  apprehensions,  and  yet  un- 
willing to  obtain  it  by  the  exercise  of  repentance 
and  faith  in  Christ,  they  daily  seek  for  the  applica- 
tion of  some  promise,  or   for  some  change  in  their 
own  feelings,  which  shall  encourage  a  hope,  that 
their  sins  are  forgiven.     What  they  thus  earnestly 
seek,  they  are  almost  sure  to  find.    They  are  pow- 
erfully, but  transiently,  affected  by  some  promise  or 

encouraging  portion  of  scripture ;    like  the  stony 
38 


298  THE  DIFFICULTY  OF  ESCAPING     . 

ground  hearers,  they  receive  it  with  joy  ;  they  con- 
sider this  joy  as  a  proof  of  their  conversion,  and  sit 
down  satisfied,  that  now  they  are  safe.  But  they 
are  deceived,  fatally  deceived.  They  have  no  root 
in  themselves,  and  therefore  endure  but  for  a  time, 
and  in  a  season  of  temptation  fall  away.  My  care- 
less hearers,  if  you  would  know  how  many  are  thus 
deceived  and  perish,  look  at  this  church,  or  at  any 
other  church  of  Christ.  See  how  many  there  are, 
who,  after  professing  to  be  converted,  and  appear- 
ing j°yful  and  zealous  for  a  time,  lose  every  thing 
of  religion,  except  the  name,  and  a  little  of  the  out- 
ward form.  Yet  all  these  persons  had  surmounted 
the  first  two  great  difficulties  mentioned  above. 
They  had  been  roused  from  their  slumbers,  and 
they  had  been  convinced  of  their  sins  ;  but  in  con- 
sequence of  that  strong  propensity  which  is  natural 
to  all  men,  to  neglect  the  guide  provided  by  God, 
they  only  escaped  one  snare,  to  be  entangled  in  an- 
other equally  fatal.  The  same  propensity  exists 
with  equal  force  in  your  breasts.  Should  you  then 
be  roused  to  think  seriously  of  religion  ;  nay, 
should  you  be  convinced  of  your  sins,  still  it  is  ex- 
ceedingly probable,  that,  like  them,  you  would  go 
about  to  establish  your  own  righteousness,  or  be 
fatally  deceived  by  a  false  conversion.  If  you  think 
this  improbable,  if  you  say  within  yourselves,  we 
would  be  more  wise  and  more  cautious,  it  only 
proves,  that  you  are  under  the  influence  of  a  self- 
confident  spirit,  which  would  infallibly  plunge  you 
into  these  very  snares. 


THE  DAMNATION  OP  HELL.  299 

But  suppose,  that  you  should  be  preserved  from 
these  snares,  that  you  should  be  enabled  to  sur- 
mount all  the  difficulties  which  have  been  mention- 
ed, there  would  still  remain  another  obstacle,  which 
would  alone  be  sufficient  to  render  your  conversion 
altogether  improbable.  This  is  a  sinful,  hard,  un- 
believing heart,  which  is  full  of  enmity  against  God, 
and  of  opposition  to  his  truth  ;  and  which  will  nev- 
er believe,  or  submit  to  God,  until  its  enmity  and 
opposition  are  taken  away.  This  you  do  not  at 
present  perceive.  No  sinner  perceives  it,  until  he 
has  been  convinced  of  his  sinfulness  and  danger ; 
till  he  sees,  that  his  own  exertions  cannot  save  him, 
and  till  the  true  character  of  God  and  of  his  law  is 
clearly  brought  to  his  view.  Until  this  is  done,  he 
always  fancies  that  he  has  some  love  to  God,  and 
that  he  sincerely  desires  to  please  him.  But  when 
he  sees  what  God  is,  and  what  he  requires,  then 
this  long  concealed  opposition  never  fails  to  burst 
forth,  and  the  sinner  finds  his  heart,  instead  of  sub- 
mitting to  God,  filled  with  dislike  of  his  character 
and  of  his  law.  It  will  not  repent,  it  will  not  be- 
lieve in  Christ,  for  we  are  assured,  that  every  sin- 
ner hates  the  light,  and  will  not  come  to  it.  Find- 
ing the  light  then  unpleasant,  the  convinced  sinner, 
if  left  to  himself,  makes  a  desperate  effort,  shuts  his 
eyes  against  it,  returns  to  his  former  state,  and 
probably  plunges  into  infidelity  or  some  other  er- 
ror equally  fatal.  Thus  it  was  with  many  during 
our  Saviour's  residence  on  earth.  They  followed 
him  so  long  and  so  constantly,  that  they  considered 


JOO  THE  DIFFICULTY  OF  ESCAPING 

themselves  as  his  disciples,  and  are  so  called  by 
an  inspired  writer.  But  on  a  certain  occasion  our 
Saviour  brought  clearly  to  their  view  some  of  those 
truths,  which  are  peculiarly  disagreeable  to  a  sinful 
heart.  The  consequence  was,  that  they  forsook 
him  forever.  In  a  similar  manner,  I  have  known 
many  go  back  and  perish,  after  they  seemed  to 
have  almost  reached  the  entrance  of  the  way  of 
life.  I  have  seen  them  sensible,  that  they  were  the 
chief  of  sinners,  fully  convinced,  that  everlasting 
misery  would  be  their  portion,  unless  they  repent- 
ed and  embraced  the  Saviour,  and  assenting  to  the 
truth,  that  he  was  able  and  willing  to  save  them. 
I  have  seen  them  in  this  state  for  several  days,  un- 
utterably distressed  by  a  sense  of  guilt  and  fear  of 
God's  wrath,  while  their  understandings  and  con- 
sciences waged  an  ineffectual  war  with  their  obdu- 
rate hearts,  and  made  vain  attempts  to  subdue 
them.  At  length  their  hearts  gained  a  fatal  victory ; 
their  conviction  of  the  truth  was  banished,  the 
voice  of  conscience  w  as  silenced,  and  they  return- 
ed to  their  former  courses,  and  their  last  state  be- 
came sevenfold  worse  than  the  first.  The  same  ob- 
stacle, my  careless  hearers,  will  oppose  your  salva- 
tion with  a  strength  and  violence,  of  which  you 
can,  at  present,  form  no  conception.  Terrible 
proofs  of  its  power  I  have  often  witnessed,  when 
attending  the  sinner's  dying  bed.  I  have  seen  them, 
when  they  knew  that  their  disease  was  mortal,  and 
that  they  had  but  a  few  days  to  live,  fully  convin- 
ced that  hell  would  be  their  portion,  unless  they 


THE  DAMNATION  OF  HELL.  301 

repented — agonizing  in  view  of  their  approaching 
fate — expressing  no  doubt,  that  the  Saviour  was 
ready  to  receive  them,  if  they  would  apply  to  him 
with  sincerity,  and  yet  refusing  to  apply  to  him,  and 
at  last  dying  in  despair,  rather  than  accept,  on 
these  terms,  his  oflered  grace.  While  I  have  been 
holding  up  to  their  view  the  power,  the  compas- 
sion, and  love  of  the  Saviour,  his  precious  promis- 
es, and  his  readiness  to  receive  all  who  come  to 
him,  they  have  replied,  yes,  it  is  all  true,  but  my 
hard,  wicked,  unbelieving  heart  will  not  repent, 
will  not  believe,  will  not  pray.  I  can  repeat  pray- 
ers with  my  lips,  but  my  heart  feels  them  not.  My 
hearers,  how  great,  how  insuperable,  must  be  the 
obstacle,  which,  in  such  circumstances  as  these, 
can  prevent  a  sinner  from  accepting  salvation  on 
the  terms  of  the  gospel !  Whether  you  now  be- 
lieve it  or  not,  O  sinner,  the  same  obstacle  oppo- 
ses your  salvation,  and  you  will  one  day  be  convin- 
ced of  it. 

I  might  easily  proceed  to  mention  other  obsta- 
cles, which  render  your  escape  from  final  condem- 
nation improbable,  for  it  would  require  a  volume  to 
enumerate  them  all.  I  have  said  nothing  of  the  fas- 
cinating power  of  worldly  objects  ;  nothing  of  the 
contagious  influence  of  evil  example ;  nothing  of 
the  strong  current  of  prevailing  customs  and  prej- 
udices, which  must  be  stemmed  ;  nothing  of  the 
chain,  which  long  continued  habits  of  sinning  have 
thrown  over  you ;  nothing  of  the  many  deceivers, 
who   will   spread   snares   for   your   feet,  and   cry 


302  THE  DIFFICULTY  OF  ESCAPING 

peace,  when  there  is  no  peace ;  nothing  of  the 
sophistical  arguments,  which  will  be  employed  to 
overthrow  your  conviction  of  the  truth ;  nothing  of 
the  temptations  to  neglect  religion,  which  will  dai- 
ly assail  you  on  the  right  hand  and  on  the  left ; 
nothing  of  that  great  adversary,  who,  as  inspira- 
tion informs  us,  keeps  your  hearts  like  a  strong 
man  armed,  and  is  not  to  be  cast  out  of  them,  but 
by  a  stronger  than  he.  But  the  obstacles,  which  1 
have  mentioned,  are  surely  sufficient  to  render  it 
exceedingly  improbable,  that  you  will  escape  final 
condemnation.  And  remember  that  all  these 
obstacles  are  of  such  a  nature  as  to  furnish  you 
with  no  excuse.  They  all  originate  in  your  own 
sinful  carelessness,  presumption  and  opposition  to 
the  truth.  There  are  no  obstacles  on  the  part  of 
God,  or  of  the  Saviour.  *  It  is  your  hearts,  it  is 
yourselves,  which  place  all  these  mountains  in  the 
path  to  heaven. 

And  now,  my  careless  hearers,  would  it  answer 
any  purpose,  I  could  sit  down  and  weep  in  anguish 
over  the  picture  I  have  drawn,  or  rather,  which 
the  pencil  of  inspired  truth  has  drawn  of  your  sit- 
uation. To  see  immortal  souls  thus  situated,  to  see 
their  way  to  life  thus  blocked  up  by  their  own  folly 
and  sinfulness,  to  see  so  many  powerful  causes 
combining  to  thrust  them  down  to  endless,  remedi- 
less ruin, — is  a  sight,  over  which  even  angels  might 
weep  ;  nay  more,  it  is  a  sight,  over  which  the  Lord 
of  angels  has  wept  with  unavailing  compassion. 

Do  any  of  you  reply,  It  cannot  be,  that  our 


THE  DAMNATION  OF  HELL.  303 

situation  is  so  terrible,  so  dangerous,  so  nearly  des- 
perate, as  has  now  been  represented  ?  Why  then 
do  the  scriptures  of  truth  describe  it  as  such  ?  Why 
were  all  the  inspired  messengers  whom  God  has 
ever  sent  to  men  so  much  alarmed  and  distressed 
by  the  situation  of  their  hearers  ?  Why  did  one 
cry,  O  that  my  head  were  waters,  and  mine  eyes  a 
fountain  of  tears,  that  I  might  weep  day  and  night 
on  their  account  ?  Why  did  another  exclaim,  I 
have  great  heaviness,  and  continual  sorrow  in  my 
heart ;  for  I  could  wish  that  I  myself  were  accursed 
from  Christ  for  my  brethren  my  kinsmen  according 
to  the  flesh  ?  Nay  more,  why  is  there  joy  in 
heaven,  why  do  angels  rejoice  over  every  sinner, 
who  repents  ?  They  must  be  perfectly  acquainted 
with  his  situation  ;  and  did  they  not  see  it  to  be 
dangerous,  awlully  dangerous,  they  never  would 
think  his  escape  from  it,  by  repentance,  an  occa- 
sion of  such  joy.  O  then,  believe  not  your  own 
deceitful  hearts ;  but  believe  the  angels,  believe 
the  scriptures,  believe  God,  believe  the  Saviour, 
when  he  tells  you,  that  strait  is  the  gate,  and  nar- 
row the  way,  which  leadeth  unto  life,  and  that  few 
there  be,  who  find  it.  If  you  will  not  believe  all 
these  witnesses,  if  you  refuse  to  pay  any  attention 
to  this  warning  it  will  furnish  another  proof  of  the 
greatness  of  those  obstacles,  which  oppose  your 
salvation,  and  of  the  improbability  of  your  escape. 
I  have  no  hope  of  ever  being  able  to  set  before 
you  truths  more  alarming,  more  adapted  to  rouse 
you  from  your  slumbers  than  those,  which  have  now 


304  THE  DIFFICULTY  OF  ESCAPING 

been  exhibited.  The  word  of  God  contains  nothing 
more  alarming,  and  did  you  really  believe  it,  the 
archangel's  trump  would  not  rouse  you  more  effect- 
ually than  these  truths.  And  shall  they  not  rouse 
you  ?  Will  you  still  sit  unconcerned  on  the  verge 
of  the  abyss,  with  the  wrath  of  God  abiding  on 
you,  while  you  are  so  far  from  safety,  while  so  long 
and  difficult  a  journey  is  before  you,  while  precipi- 
tous mountains  rise,  and  deep  gulfs  sink,  and  pow- 
erful enemies  lie  in  ambush,  and  numberless  snares 
are  spread  between  you  and  heaven  ?  Will  you  sit 
thus,  and  lose  the  precious  hours,  while  the  night 
of  death  is  approaching,  while  the  shadows  of 
evening  are  already  stealing  upon  some  of  you, 
and  while  none  of  you  is  sure  of  a  week  or  a  day  ? 
O  ye  gay,  thoughtless  triflers !  is  this  a  situation 
for  carelessness  and  gaiety  ?  O  ye,  who  are  la- 
boring to  be  rich  !  is  this  the  place,  in  which  you 
would  lay  up  treasure  ?  O  ye  immortal  spirits ! 
condemned  already,  and  hastening  to  hear  the  con- 
firmation of  your  sentence  at  the  tribunal  of  God, 
can  you  find  nothing  more  important  thfin  the  tri- 
fles, which  now  engross  your  attention  ?  If  you 
have  not  cast  off  all  regard  to.  God's  word,  if  you 
are  not  infidels  in  theory,  as  well  as  in  practice,  you 
cannot,  methinks,  contemplate  with  perfect  indif- 
ference the  view,  which  has  been  given  of  your  sit- 
uation. You  cannot  feel  perfectly  at  ease,  while 
you  hear  it  clearly  proved  from  the  scriptures,  that 
there  is  very  little  probability  of  your  escaping  final 
condemnation.     If  you  are,  in  any  degree,  roused 


THE  DAMNATION  OF  HELL,.  305 

from  your  slumbers,  one  great  obstacle  is  removed. 
But  remember,  that  it  may  easily  return.  Consider 
how  easily  the  present  impression  may  be  effaced, 
how  soon  it.  may  be  lost,  and  how  much  more  dan- 
gerous your  situation  will  then  be.  Welcome  eve- 
ry serious  thought  then,  as  you  would  welcome  an 
angel  from  heaven.  Cherish  it  as  the  apple  of 
your  eye,  nay,  as  your  own  soul.  Avoid  every 
thing  which  tends  to  banish  it.  Dread  more  than 
death  its  departure.  Repair  to  every  place,  in 
which  your  serious  impressions  may  be  strengthen- 
ed, and  use,  with  earnest  diligence  and  solicitude, 
every  means,  which  may  increase  them.  Remem- 
ber, that  your  soul,  your  eternal  all,  is  at  stake ; 
that  the  question  to  be  decided,  is,  whether  you 
shall  spend  your  eternity  in  heaven,  or  in  hell,  and 
that,  at  present,  it  is  exceedingly  probable  the  lat- 
ter will  be  your  portion. 

Do  any  reply,  the  difficulties  to  be  surmounted 
are  so  great,  and  the  probability  of  our  surmount- 
ing them  so  small,  that  we  have  no  courage  to 
make  the  attempt.  It  will  therefore  be  best  to  give 
ourselves  no  concern  respecting  it,  but  to  enjoy  life 
while  we  can.  And  do  you  thus  talk  of  enjoyment 
in  such  a  situation,  and  while  exposed  to  such  a 
fate  as  this  ?  Well  may  we  say  of  such  enjoyment, 
it  is  madness.  It  is  far  more  irrational  and  prepos- 
terous than  the  mirth  of  criminals  confined  in  a 
dungeon,  and  doomed  to  die,  who  attempt  to 
drown  their  fears  by  noise  and  intoxication.     There 

is  no  necessity  for  vour  adopting   this  desperate 
39 


306  THE  DIFFICULTY  OF  ESCAPING 

resolution.  Though  your  destruction  is  probable, 
it  is  not  yet  certain,  and  nothing  but  your  own  folly 
can  make  it  so.  It  would  indeed  be  certain,  the  ob- 
stacles before  you  would  be  insurmountable,  were 
there  not  an  Almighty,  Sovereign  Helper,  who  can 
assist  you  to  overcome  them,  and  who  is  ready  to 
afford  you  assistance.  While,  therefore,  you  justly 
despair  of  saving  yourselves,  go  to  him,  and  im- 
plore his  help.  Go,  and  tell  him,  that  you  have  ru- 
ined yourselves  by  disobeying  him  ;  that  you  have 
raised  impassable  mountains  between  yourselves 
and  heaven  ;  that  you  do  not  deserve  his  assist- 
ance ;  that  you  are  justly  condemned  already,  and 
merit  nothing  but  eternal  condemnation.  This, 
however,  which  is  the  only  safe  course,  I  fear  your 
sinful  hearts  will  not  consent  to  pursue.  I  fear, 
that,  however  you  may  now  feel,  you  will  dismiss 
your  serious  thoughts,  and  banish  the  subject  from 
your  minds,  almost  as  soon  as  you  leave  this  house. 
This  I  cannot  prevent.  My  arm  is  too  weak  to 
draw  you  out  of  that  fatal  current,  which  is  rapidly 
sweeping  you  away  to  destruction.  I  can  only  sit  on 
the  bank  and  weep  as  I  contemplate  the  increasing 
strength  of  the  current,  and  breathe  out,  in  agony, 
cries  to  that  God,  who  can  alone  rescue  you  from 
its  power,  and  prevent  it  from  hurrying  you  into 
that  bottomless  gulf,  in  which  it  terminates.  And 
come,  you  my  christian  hearers — come  all,  who 
have  been  rescued  from  this  fatal  current;  all,  who 
can  feel  compassion  for  perishing  immortals,  come, 
and  assist  in  crying  to  him  for  help.  That  you  may 


THE  DAMNATION  OF  HELL.  307 

be  excited  to  this,  look  at  the  scene  before  you. 
Look  around,  and  see  how  many  of  your  children, 
acquaintance  and  friends,  are  swept  away  towards 
perdition,  while  they  sleep  and  know  it  not,  and  no 
voice,  but  that  of  God,  can  rouse  them.  Do  you 
know  whither  they  are  hastening  ?  Do  you  know 
what  hell  is  ?  Do  you  consider  how  improbable  it 
is,  that  they  will  escape  its  condemnation  ?  Do  you 
consider,  that,  unless  grace  prevents,  they  will,  in 
a  few  years,  be  lifting  up  their  eyes  in  torment  and 
despair  ?  Surely,  if  you  know  and  consider  these 
things,  one  universal  cry  ol,  God  have  mercy  upon 
them  !  will  burst  from  every  christian  heart. 


308  THE  DEAD  IN  SIN 

SERMOTV  XVI. 

THE  DEAD  IN  SIN  MADE  ALIVE. 
EPHESIANS   II.  1  —  7. 

AND  YOU  HATH  HE  QUICKENED,  WHO  WERE  DEAD  IN  TRESPASSES  AND  BINS  J 
WHEREIN  IN  TIME  PAST,  YE  WALKED  ACCORDING  TO  THE  COURSE  OF 
THIS  WORLD,  ACCORDING  TO  THE  PRINCE  OF  THE  POWER  OF  THE  AIR, 
THE  SPIRIT  THAT  NOW  WORKETH  IN  THE  CHILDREN  OF  DISOBEDIENCE  J 
AMONG  WHOM  ALSO  WE  ALL  HAD  OUR  CONVERSATION  IN  TIMES  PAST,  IN 
THE  LUSTS  OF  THE  FLESH,  FULFILLING  THE  DESIRES  OF  OUR  FLESH  AND 
OF  THE  MIND;  AND  WERE  BY  NATURE  THE  CHILDREN  OF  WRATH,  EVEN 
AS  OTHERS.  BUT  GOD,  WHO  IS  RICH  IN  MERCY,  FOR  HIS  GREAT  LOVE 
WHEREWITH  HE  LOVED  US,  EVEN  WHEN  WE  WERE  DEAD  IN  SINS,  HATH 
QUICKENED  US  TOGETHER  WITH  CHRIST*,  (BY  GRACE  ARE  YE  SAVED;) 
AND  HATH  RAISED  US  UP  TOGETHER,  AND  MADE  US  SIT  TOGETHER  IN 
HEAVENLY  PLACES  IN  CHRIST  JESUS  ;  THAT  IN  THE  AGES  TO  COME  HE 
MIGHT  SHEW  THE  EXCEEDING  RICHES  OF  HIS  GRACE,  IN  HIS  KINDNESS 
TOWARDS  US,   THROUGH  CHRIST  JESUS. 

Nothing,  my  friends,  is  more  profitable  to  Chris- 
tians, than  frequent  meditations  on  what  they  once 
were,  and  what  has  been  done  for  them  by  divine 
grace.  Meditations  on  these  subjects  are  exceed- 
ingly well  suited  to  increase,  at  once,  their  grati- 
tude, love  and  humility.  To  such  meditations  our 
text  naturally  invites  us.  The  apostle  here  reminds 
the  Ephesian  Christians  of  their  former  state  and 
character,  and  contrasts  it  with  their  then  happy 
situation,  and  mentions  the  Author  of  the  great 
change,  in  consequence  of  which  they  had  passed 
from  death  unto  life.  And  lest  any  should  suppose 
that  such  a  change  was  necessary  for  none  but 
those,  who,  like  the  Ephesians  had  been  heathen 


MADE  ALIVE.  309 

and  idolaters,  he  intimates,  that  he  and  his  fellow 
apostles,  who  were  Jews,  had  been  by  nature  in  a 
similar  state,  and  had  experienced  a  similar  change. 
To  all  the  true  disciples  of  Christ,  then,  whether 
Jews  or  Gentiles,  and  to  you,  my  Christian  friends, 
among  the  rest,  the  language  of  our  text  may,  with 
propriety,  be  addressed.  You  know,  that  once  you 
were  dead  in  trespasses  and  sins  ;  you  know,  that 
you  once  walked  according  to  the  course  of  this 
world,  as  children  of  disobedience,  fulfilling  the  de- 
sires of  the  flesh  and  of  the  mind  ;  you  know  that 
you  were  by  nature  children  of  wrath,  even  as  oth- 
ers ;  and  you  hope  that  God  has  quickened,  or 
made  you  alive,  and  raised  you  up  to  sit  together 
in  heavenly  places  with  Christ  Jesus.  This  pas- 
sage, then,  contains  your  religious  history.  It  des- 
cribes what  you  once  were,  and  shews  what  you  are 
now,  and  what  God  has  done  for  you.  To  illus- 
trate more  largely  these  several  particulars,  is  my 
present  design.  To  you  the  subject  cannot  but  be 
interesting,  and  it  will  be  little  less  so  to  you,  my 
impenitent  hearers,  if  you  recollect,  that,  in  des- 
cribing what  Christians  once  were,  we  are  describ- 
ing what  you  are  still. 

I.  Once,  my  Christian  friends,  you  were  dead  in 
trespasses  and  sins.  In  the  figurative  language  of 
scripture,  a  man  is  said  to  be  dead  to  any  object, 
or  class  of  objects,  when  he  is  wholly  insensible  to 
it,  or  unaffected  by  it,  or  unsusceptible  of  impres- 
sions from  it.  Thus  Paul  speaks  of  himself,  as  dy- 
ing, or  becoming  dead  to  the  world  ;  meaning  that 


510  THE  DEAD  IN  SIN 

he  was  less  and  less  affected  by  worldly  objects, 
and  more  and  more  insensible  to  their  influence. 
So  you  were  once  dead  with  respect  to  your  Crea- 
tor, your  Redeemer,  to  religious,  to  divine  things, 
and  to  all  the  concerns  of  your  everlasting  peace. 
In  other  words,  you  were  entirely  insensible  to 
these  things  ;  they  did  not  affect  you,  they  made 
no  impression  upon  your  minds,  any  more  than  if 
they  did  not  exist,  and,  in  fact,  you  did  not  at  all 
realize  their  existence.  You  were  alive  to  other 
objects.  You  possessed  an  animal  life,  which  en- 
abled you  to  have  communion  with  the  irrational 
animals  in  the  pleasures  of  sense.  You  possessed 
what  may  be  called  rational,  or  intellectual  life,  by 
which  you  were  qualified  to  maintain  intercourse 
and  communion  with  your  rational  fellow  creatures 
in  the  pursuit  and  enjoyment  of  worldly  objects. 
But  of  that  spiritual  life,  which  renders  the  soul 
susceptible  of  impressions  from  spiritual  objects, 
and  prepares  it  for  the  enjoyment  of  intercourse 
with  God  and  holy  beings,  you  were  entirely  desti- 
tute. Being  thus  spiritually  dead,  you  were,  of 
course,  devoid  of  spiritual  senses.  You  could  nei- 
ther hear,  nor  see,  nor  feel./  You  could  not  hear 
God's  voice,  either  in  his  word,  or  in  the  dispensa- 
tions of  his  providence.  He  spoke  once,  yea,  twice, 
but  you  perceived  it  not;  nor  did  you  ever  truly 
hear  a  single  sermon,  though  you  might,  perhaps, 
listen  to  many.  9  You  were  also  spiritually  blind. 
You  saw  no  glory  in  God,  no  beauty  in  Christ,  no 
hatefulness  in  sin,  no  excellency  in  the  plan  of  sal- 


MADE  ALIV^E.  311 

vation  revealed  in  the  gospel.  Like  all  men  in  their 
natural  state,  you  received  not  the  things  of  the 
Spirit  of  God,  but  they  were  foolishness  to  you  ; 
neither  could  you  know  them,  because  they  are 
spiritually  discerned,  and  you  had  no  spiritual  sight. 
Nor  were  you  less  destitute  of  feeling.  You  felt 
nothing  of  the  load  of  guilt,  which  pressed  you 
down ;  nothing  of  the  wickedness  and  hardness  of 
your  own  hearts  ;  nothing  of  the  goodness  of  God, 
and  the  dying  love  of  Jesus  Christ.  You  did  not 
even  feel,  that  you  were  dead,  but  lay  buried  in  a 
grave  of  trespasses,  and  wrapped  up  in  a  winding- 
sheet  of  sins,  as  insensible  of  your  situation  as  a 
corpse,  and  as  completely  cut  off  from  all  inter- 
course or  communion  with  God  and  holy  beings, 
as  a  corpse  is  from  intercourse  with  the  living  ;  nor 
did  you  any  more  desire  to  rise  from  this  state, 
than  a  corpse  desires  to  rise  from  the  slumbers  of 
the  grave.  Many  attempts,  indeed,  were  made  by 
the  beings  around  you,  to  rouse  you  from  this  state, 
and  sometimes  they  seemed,  for  a  moment,  to  be 
attended  with  partial  success.  Like  a  corpse  op- 
erated upon  by  the  power  of  electricity,  or  galvan- 
ism, you  exhibited  some  faint  symptoms  of  return- 
ing animation,  or  at  least  of  irritability  ;  your  eyes 
were  perhaps  half  unclosed,  and  you  cast  an  anx- 
ious glance  around  ;  but  the  bands  of  death  were 
too  strong  to  be  thus  broken,  and  you  soon  relaps- 
ed into  a  state  of  complete  moral  insensibility.  But, 
2.  While  you  thus  lay,  in  a  spiritual  sense,  dead 
in  trespasses  and  sins,  you  were  in  another  sense, 


312  THE  DEAD  IJV  SIN 

alive,  awake  and  active.  Though  dead  to  your 
Creator,  you  were  alive  to  your  fellow  creatures ; 
though  dead  to  the  future  world,  you  were  alive  to 
this ;  though  destitute  of  that  life,  which  the  Holy 
Spirit  communicates,  you  were  vehemently  actua- 
ted by  that  evil  spirit,  which,  as  our  text  informs 
us,  works  in  all  the  children  of  disobedience. 
Hence,  you  walked  according  to  his  will,  or,  which 
is  the  same  thing,  according  to  the  common  course 
of  this  sinful  and  apostate  world.  The  tempter,  as 
a  strong  man  armed,  kept  possession  of  your  hearts, 
as  his  castle,  and,  by  a  constant  succession  of  temp- 
tations, suited  to  your  depraved  taste,  he  excited 
your  appetites,  inflamed  your  passions,  and  thus 
hurried  you  forward  with  blind  eagerness  and  im- 
petuosity in  a  course  of  self-gratifications  and  dis- 
obedience to  God.  As  the  world  around  you  lived, 
so  you  lived.  Like  them,  you  cast  off  fear,  and  res- 
trained prayer  before  God  ;  like  them,  you  neglect- 
ed your  Creator,  your  Redeemer,  your  souls  and 
eternity ;  and,  like  them,  your  whole  employment 
and  happiness  consisted  in  fulfilling  the  desires  of 
the  flesh  and  of  the  mind.  Some  of  you,  especially 
during  the  season  of  youth,  were  most  intent  on 
gratifying  the  desires  and  appetites  of  the  body. 
You  drank  deep  of  the  intoxicating  cup  of  pleas- 
ures, rejoicing  in  youth,  and  walking  in  the  way  of 
your  own  hearts,  and  the  sight  of  your  eyes.  Oth- 
ers were  more  devoted  to  the  service  of  those  pas- 
sions, which  are  seated  in  the  mind  ;  and  to  grat- 
ify them  by  the  acquisition  of  wealth,  or  honor,  or 


MADE  ALIVE.  313 

applause,  was  the  grand  object  of  your  lives.  In 
a  word,  you  lived,  just  as  hundreds  around  you, 
whose  madness  and  depravity  you  contemplate 
with  mingled  surprise,  pity  and  abhorrence,  are  liv- 
ing now.  Meanwhile,  God  hearkened  and  heard, 
but  you  spake  not  aright.  None  of  you  repented 
of  his  wickedness,  saying  what  have  I  done  ?  but 
every  one  turned  to  his  course,  as  the  horse  rush- 
eth  into  the  battle. 

3.  Being  then  dead  in  sin,  and  children  of  diso- 
bedience, you  were,  of  course,  children  of  wrath  ; 
or,  in  other  words,  objects  of  the  just  indignation 
and  wrath  of  God.  He  was  angry  with  you  every 
day  ;  and  once  and  again  insulted  justice  cried, 
Cut  them  down — why  cumber  they  the  ground  ? 
But  mercy  interposed,  and  you  were  spared.  Mean- 
while, you  thought  nothing  of  the  justice,  which 
threatened,  or  the  mercy,  which  spared  you,  but 
were  wholly  occupied  by  your  worldly  pursuits  ; 
and,  with  scarcely  a  thought  of  an  hereafter,  re- 
mained insensible  as  a  corpse,  over  which  the  thun- 
ders were  rolling,  and  round  which  the  lightnings 
of  heaven  were  spending  all  their  fury.  You  went 
on  with  the  tempter  enthroned,  and  strongly  forti- 
fied in  your  hearts  ;  sin  spreading  its  deadly  influ- 
ence through  all  the  powers  of  your  soul,  and  all 
the  members  of  your  body ;  a  frowning  and  angry 
God  looking  down  upon  you  from  above,  his  curse 
resting  upon  your  persons,  your  possessions,  and 
all  the  works  of  your  hands ;  the  world  spreading 

all  her  allurements,  to  draw  you  on  in  the  broad 
40 


314  THE  DEAD  IN  SIN 

road  to  destruction,  and  hell  opening  wide  in  the 
path  before  you ;  while  death,  with  his  envenom- 
ed dart,  stood  waiting  a  commission  to  transfix  and 
hurl  you  down  to  quenchless  flames  below.  Such, 
my  christian  friends,  was  once  your  character  and 
situation.  Such,  my  impenitent  hearers,  is  still 
yours.  Having  thus  shewn  what  you  were,  we  pro- 
ceed, 

II.  To  shew  what  God  has  done  for  you.  And, 
1.  When  you  were  thus  dead  in  trespasses  and 
sins,  he  quickened,  or  made  you  alive.  You  lay, 
some  of  you  a  longer,  and  some  a  shorter  time  in 
the  wretched  state,  which  has  been  described,  like 
the  dry  bones,  which  the  Prophet  saw  in  the  valley 
of  vision,  and  there  you  had  lain  till  now,  had  not 
sovereign  grace  interposed.  But  he,  who  had, 
from  the  beginning,  chosen  you  to  salvation, 
through  sanctification  of  the  Spirit,  and  belief  of 
the  truth,  in  his  own  appointed  time,  began  to 
manifest  towards  you  his  eternal  purposes  of  love. 
The  season  approached,  in  which  he  determined, 
that  the  dead  should  hear  the  voice  of  the  Son  of 
man  ;  and  that  they,  who  heard,  should  live.  In 
preparing  you  for  the  great  change,  God  dealt  with 
you,  not  as  machines,  but  as  rational  beings.  He 
sent  some  one  to  call  to  you,  saying,  O  ye  dry 
bones,  hear  ye  the  word  of  the  Lord.  Awake  thou 
that  sleepest  and  arise  from  the  dead.  By  the  in- 
fluences of  his  Spirit,  the  call  was  rendered  in  some 
measure  effectual.  These  influences  were,  howev- 
er, as  yet  exerted  only  in  operating  upon  your  ra- 


MADE  ALIVE.  315 

tional  powers  and  faculties.  Your  attention  was 
roused,  and  turned  to  religious  objects.  Your  slum- 
bering consciences  were  awakened,  and  began  to 
review  your  past  lives,  and  present  characters  ;  to 
compare  them  with  the  divine  requirements,  and  to 
upbraid  you  with  your  numerous  deficiencies.  Your 
understandings  were  convinced,  that  something 
must  be  done,  and  done  speedily.  The  new  objects 
thus  presented  to  your  mind,  and  the  new  interest 
which  they  excited,  weakened  the  influence  of 
worldly  objects,  and  rendered  you  less  eager  in 
their  pursuit.  You  began  to  read  the  scriptures, 
and  other  religious  books,  with  something  of  a  de- 
sire to  understand  them.  You  felt  disposed,  you 
could  scarcely  tell  why,  to  associate  with  pious  per- 
sons, to  hear  religious  conversation,  and  to  fre- 
quent religious  meetings.  You  listened  with  more 
interest,  than  formerly,  to  the  preached  word  ;  you 
felt  yourselves  personally  addressed,  and  the  truths 
which  you  heard,  sometimes  pleased,  sometimes  of- 
fended, and  sometimes  condemned  and  distressed 
you.  Thus  your  attention  was  more  and  more 
strongly  fixed  on  religious  subjects  ;  and  the  inter- 
est, which  they  had  excited,  increased.  But  still 
you  were  far  from  being  sensible  of  your  true  char- 
acter and  situation.  You  did  not  know,  or  even 
suspect,  that  you  were  dead  in  trespasses  and  sins ; 
that  your  minds  were  enmity  against  God,  or  that 
it  was  impossible  for  you,  in  your  situation  at  that 
time  to  please  him.  Ignorant  of  God's  righteous- 
ness, you  went  about  to  establish  your  own,  and 


316  THE  DEAD  IIV  SUV 

refused  to  submit  to  the  righteousness  of  God- 
While  engaged  in  this  fruitless  attempt,  your 
minds  were  agitated  and  perplexed  by  various  and 
conflicting  emotions.  Sometimes  you  imagined 
that  you  were  almost  a  Christian,  and  not  far  from 
the  kingdom  of  heaven.  Then  some  new  discov- 
ery of  the  wickedness  of  your  hearts  seemed  to 
put  you  farther  from  it  than  ever.  In  consequence 
of  repeated  disappointments  of  this  kind,  you 
were  often  strongly  tempted  to  entertain  hard 
thoughts  of  God.  You  falsely  imagined,  that  you 
were  willing  to  come  to  Christ,  but  could  not ;  and 
that  God  refused  you  the  necessary  assistance. 
Hence  you  were  often  tempted  to  go  back,  and 
give  up  your  religious  pursuits  in  despair.  But 
this  you  found  impossible.  The  burden  of  guilt, 
and  the  deep  anxiety  which  you  now  felt,  would 
not  allow  you  to  rest,  though  you  felt  more  and 
more  at  a  loss  what  to  do,  or  to  conjecture  the 
cause  of  your  ill  success.  By  slow  degrees,  how- 
ever, you  begin  to  discover  the  cause.  The  com- 
mandment, as  the  apostle  expresses  it,  came  to 
you  more  clearly  and  powerfully  ;  and  as  its  light 
increased,  sin  revived  and  you  died.  You  began 
to  perceive  something  of  that  spiritual  death,  of 
which  you  had  not  been  aware.  You  found,  that 
in  you  there  dwelt  no  good  thing,  that  your  hearts 
were  impenetrably  hard  and  insensible  ;  that  all 
your  religious  duties  had  proceeded  from  selfish 
principles,  and  were,  of  course,  abominable  in  the 
sight  of   God.     Then  you   felt,   more  than  ever, 


MADE  ALIVE.  317 

your  need  of  a  Saviour  ;  but,  at  the  same  time, 
more  unable,  or  more  unwilling  than  ever,  to  come 
to  him.  But,  at  length,  you  were  made  to  see 
clearly,  that  the  fault  was  your  own  ;  that  you 
would  not  come  to  Christ  for  life  ;  and  that  you 
were  dead,  utterly  dead,  in  trespasses  and  sins, 
and  that,  unless  God  interposed  to  save  you,  you 
should  remain  dead  forever.  This  led  you  to  sub- 
mit, unconditionally,  to  sovereign  mercy,  and  pre- 
pared you  to  feel,  that,  if  ever  you  were  saved,  you 
must  be  saved  by  grace,  and  to  give  all  the  glory 
of  your  salvation  to  him,  to  whom  it  is  due.  Thus 
the  preparatory  work  was  accomplished,  and  he, 
whose  work  it  was,  saw  that  all  obstacles  to  the 
display  of  his  grace  were  removed  ;  and  then,  as 
the  apostle  expresses  it,  by  the  working  of  that 
mighty  power  which  wrought  in  Christ,  when  he 
raised  him  from  the  dead,  he  breathed  into  you  the 
spirit  of  life,  and  you  became  a  living  soul.  At 
first,  however,  you  were  perhaps  scarcely  con- 
scious of  the  wonderful  change,  or,  at  least,  were 
conscious  of  it  only  by  its  happy  effects.  But  these 
effects  were  such,  as  could  result  from  nothing  but 
the  communication  of  spiritual  life. 

You  found  yourselves  as  it  were,  in  a  new  world. 
A  new  and  interesting  class  of  beings  and  objects, 
which  had  always  surrounded  you,  but  which  you 
had  hitherto  never  perceived,  now  presented  them- 
selves to  your  view  ;  and  the  scriptures,  which  had 
heretofore  seemed  like  the  earth,  at  its  first  crea- 
tion, a  mighty  chaos,  without  form  and  void,  now 


318  THE  DEAD  IN  SIN 

appeared  to  you  full  of  beauty,  order  and  harmony. 
This  was  the  consequence  of  your  possessing  those 
spiritual  senses,  which  ever  accompany  spiritual 
life  ;  and  which  enable  the  possessor  to  discern 
both  good  and  evil.  You  now  began,  for  instance, 
to  possess  and  to  exercise  spiritual  sight.  The 
eyes  of  your  understanding  were  opened  to  see 
wondrous  things  out  of  God's  law.  Among  these 
wondrous  things,  one  object  appeared  preeminently 
glorious,  beautiful  and  lovely.  This  was  Christ, 
the  Sun  of  Righteousness.  The  light,  which  flow- 
ed from  him,  rendered  both  himself  and  other 
spiritual  objects  visible.  The  wondrous  plan  of 
salvation  by  him,  now  opened  to  you  :  you  began 
to  know  God,  and  Jesus  Christ,  whom  he  hath 
sent,  a  knowledge  of  whom  is  eternal  life,  and  to 
understand  something  of  the  various  offices,  which 
Christ  sustains  with  respect  to  his  people.  At  the 
same  time,  you  began  to  hear  God's  voice  in  his 
word  and  in  the  dispensations  of  his  providence. 
You  could  now  hear  him  speaking  peace  to  his  peo- 
ple and  to  his  servants,  and  the  sound  was  music 
to  your  ears.  You  were  also  endued  with  spiritual 
feeling.  Your  hearts  of  stone  were  transformed  to 
flesh,  and  you  became  susceptible  of  deep  and  lasting 
impressions  from  religious  objects,  and  felt  a  quick 
sensibility  when  they  were  presented  to  your  minds. 
Nor  were  you  devoid  of  spiritual  taste.  You  could 
now  taste  and  see  that  the  Lord  is  good  ;  you  hun- 
gered and  thirsted  after  righteousness ;  and,  as 
new-born  babes,  desired  the  sincere  milk  of  the 


MADE  ALIVE.  319 

word.  And  while  you  were  thus  endued  with  new 
senses,  adapted  to  perceive  spiritual  objects,  the 
new  life,  which  God  had  given  you,  began  to  spread 
through  all  the  powers  and  faculties  of  your  nature, 
rendering  them  instruments  of  righteousness  unto 
holiness  Having  thus  restored  you  to  life,  God 
next  proceeded, 

2.  To  raise  you  from  the  grave  of  sin,  and  cause 
you  to  sit  together  in  heavenly  places  with  Christ 
Jesus.  The  situation,  which  had  suited  and  pleased 
you,  while  in  a  state  of  spiritual  death,  became  dis- 
agreeable and  irksome  to  you,  when  restored  to 
life.  The  spirit  of  disobedience,  which  had 
wrought  in  you,  was  banished,  and  succeeded  by 
the  Holy  Spirit,  the  author  of  life  and  peace.  You 
could  no  longer  walk  according  to  the  course  of 
this  world,  nor  were  you  any  longer  children  of 
wrath.  God,  therefore,  by  freely  pardoning  all 
your  sins,  removed  the  load  of  guilt  and  wrath, 
which,  like  the  great  stone  at  the  do»r  of  Christ's 
sepulchre,  had  confined  you  to  the  tomb  ;  called 
you  out  from  among  the  dead,  who  had  hitherto 
been  your  associates ;  added  you  to  his  church,  as 
members  of  the  great  body  of  Christ ;  conferred  on 
you  the  name  and  the  privileges  of  sons  and  heirs 
of  God,  and  thus  gave  you  a  title  to  the  heavenly- 
inheritance,  and  did,  in  effect,  make  you  sit  togeth- 
er in  heavenly  places  in  Christ  Jesus.  Believing 
in  him,  you  were  sealed  with  that  Holy  Spirit  of 
promise,  which  is  the  earnest  of  the  heavenly  in- 
heritance.    By  the  influences  of  the  same  Spirit 


320  THE  DEAD  IN  Silt 

you  were  taught,  as  are  all  who  have  risen  with 
Christ,  to  set  your  affections  on  things  above,  to 
look  at  things  unseen  and  eternal ;  and  to  seek  for 
that  heavenly  city,  into  which  Christ  as  the  fore- 
runner of  his  people,  has  entered  to  take  possession 
in  their  name,  and  to  prepare  a  mansion,  which 
shall  receive  them  at  death  ;  when  you  shall  actu- 
ally sit  down  with  him  on  his  throne  in  the  heavenly 
places,  and  live  and  reign  with  him  forever  and 
ever. 

3.  We  are  told  what  prompted  God  to  raise  you 
from  the  dead,  and  confer  on  you  these  unmerited 
favors,  namely,  his  own  sovereign,  self-moved 
goodness.  God,  says  the  apostle,  who  is  rich  in 
mercy,  for  the  great  love  wherewith  he  loved  us, 
even  when  we  were  dead  in  sins,  hath  quickened 
us  together  with  Christ ;  for  by  grace  are  ye  saved 
not  of  works,  lest  any  man  should  boast.  That 
nothing  but  sovereign  grace  thus  saved  you  ;  and 
that  nothing  but  God's  self-moved  goodness  or  love 
prompted  him  to  bestow  on  you  that  grace,  is  evi- 
dent from  the  description  already  given  of  your 
natural  character  and  situation.  You  were  by 
nature  dead  in  trespasses  and  sins.  Of  course,  you 
did  not  raise  yourselves  from  the  dead.  You  did 
not  even  know,  that  you  were  dead,  nor  had  you 
one  desire  to  be  raised  from  death,  till  God  gave  it 
you,  much  less  did  you,  while  in  that  state,  perform 
any  good  works,  to  merit  God's  favor.  On  the 
contrary,  you  were  children  of  wrath,  and  deserved 
nothing  but  the  wrath  of  God  forever.     Nothing 


MADE  ALIVE.  321 

but  God's  grace,  then,  or  in  other  words,  nothing 
but  his  unmerited  favor,  raised  you  from  this  state, 
and  nothing  but  his  love  led  him  to  grant  you  that 
grace.  But  how  could  he  love  those  who  were 
dead  in  trespasses  and  sins,  and  consequently  more 
hateful  in  his  sight,  than  a  putrefying  corpse  is  in 
ours  ?  I  answer, — he  loved  you  as  in  Christ,  and 
merely  for  the  sake  of  Christ,  whom  he  had  from 
eternity  appointed  to  be  your  covenant  head.  Our 
Saviour,  you  recollect,  often  speaks  of  a  people, 
who  were  given  to  him  by  his  Father.  All  that 
the  Father  giveth  me,  says  he,  shall  come  to  me  ; 
and  this  is  the  will  of  my  Father,  that  of  all  that 
he  has  given  me  I  should  lose  none.  Now  of  all, 
who  were  thus  given  to  Christ,  he  was  from  eter- 
nity appointed  to  be  the  covenant  head.  Hence 
we  find  the  apostle,  in  the  preceding  chapter, 
saying  of  himself  and  all  other  Christians,  Blessed 
be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
who  hath  blessed  us  with  all  spiritual  blessings  in 
Christ  Jesus,  according  as  he  hath  chosen  us  in 
him,  before  the  foundation  of  the  world,  that  we 
should  be  holy  and  without  blame  before  him  in 
love.  Of  this  people,  thus  chosen  in  Christ  as 
their  head,  and  given  to  him,  you,  my  Christian 
friends,  were  a  part,  and  as  such,  God  loved  you. 
As  he  says  to  his  ancient  people,  J  have  loved  you 
with  an  everlasting  love,  therefore  with  loving 
kindness  have  I  drawn  you  ;  so  we  may  consider 
him  as  saying  to  us,  I  have  loved  you  in  Christ, 
41 


322  THE  DEAD  IN  SIN 

and  for  his  sake,  with  an  everlasting  love,  therefore 
I  have  raised  you  from  the  death  of  sin. 

Hence  the  apostle,  speaking  of  Christians,  says, 
God  hath  saved  us,  and  called  us  with  an  holy  cal- 
ling, not  according  to  our  works,  but  according  to 
his  own  purpose  and  grace  which  was  given  us  in 
Christ  Jesus  before  the  world  began.  Here  then, 
my  Christian  friends,  you  m  iv  trace  up  the  streams 
of  your  happiness  to  the  fountain,  and  see  them  all 
flowing  from  the  great  abyss  of  God's  eternal,  sov- 
ereign, distinguishing  love.  And  his  design,  in 
thus  loving  and  saving  you,  was,  as  the  apostle  in- 
forms us  in  the  verse  succeeding  our  text,  that,  in 
the  ages  to  come,  he  might  shew  the  exceeding 
riches  of  his  grace  in  his  kindness  toward  us 
through  Christ  Jesus.  Not  for  your  sakes,  then 
may  he  say,  do  I  this,  be  it  known  to  you,  but  for 
my  great  name's  sake,  that  it  may  be  glorified 
thereby.  Not  unto  us,  then  may  we  in  turn  reply, 
not  unto  us,  but  unto  thy  great  name  alone,  O 
Lord,  be  all  the  glory  and  all  the  praise. 

APPLICATION. 

1.  My  Christian  friends,  has  God  done  all  this 
for  you  ?  Has  he  loved  you  with  an  everlasting 
love  ?  Has  he  quickened  you,  when  you  were 
dead  in  trespasses  and  sins  ;  has  he  raised  you  up 
together  and  made  you  sit  together  in  heavenly 
places  in  Christ  Jesus  ?  Has  he  done  all  this  for 
children  of  wrath,  done  it  for  you  of  mere  grace 


MADE  ALIVE.  323 

or  mercy,  without  any  desert  of  such  favors  on 
your  part  ?  Need  any  thing,  then,  be  said  to  con- 
vince you,  that  you  ought  to  love  hirn,  to  praise 
him,  to  live  to  him  and  him  only  ?  If  it  is  a  sin 
not  to  be  grateful  for  life,  is  it  not  a  much  greater 
sin  to  feel  no  gratitude  for  the  gift  of  spiritual  and 
eternal  life  ?  If  sinners  ought  to  love  him,  who 
created  them,  because  he  is  the  former  of  their 
bodies,  and  the  father  of  their  spirits,  ought  not 
you  much  more  to  love  him  for  creating  you  anew 
in  Christ  Jesus  unto  good  works  ?  What  sum 
would  induce  you  to  be  again  thrown  back  into 
the  awful  situation  from  which  his  grace  has  raised 
you  ?  What  would  tempt  you  to  consent  to  be 
again  dead  in  trespasses  and  sins,  under  the  power 
of  Satan,  and  children  of  wrath,  and  in  a  state  of 
awful  uncertainty,  whether  you  ever  awake  ?  For 
what  would  you  sell  the  gifts,  which  you  hope  a 
benevolent  God  has  given  you  ?  Would  you  ex- 
change them  for  all  the  worlds  he  ever  created  ? 
If  not,  you  ought  to  be  as  grateful,  as  if  he  had 
actually  given  you  all  these  worlds  ;  for,  in  fact,  he 
has  given  you  more.  O  then,  bless  the  Lord,  and 
forget  not  all  his  benefits.  Let  the  love  of  Christ 
constrain  us.  Let  me  urge  and  entreat  you,  by 
the  tender  mercies  of  God,  by  all  that  he  has  done 
for  you,  by  all  that  you  hope  for,  to  present  your 
bodies  and  your  souls  a  living  sacrifice  holy  and 
acceptable  unto  God,  which  is  your  reasonable 
service. 

2.  Has  God  done  all  this  for  you  ?  then  he  will 


324  THE  DEAD  IN  SIN 

do  more.  Has  he  loved  you  from  eternity  ?  then 
he  will  love  you  to  eternity.  Has  he  raised  you 
from  spiritual  death  ?  then  he  will  never  suffer  you 
to  fall  under  the  power  of  death  a  second  time. 
Has  he  given  you  spiritual  life  ?  then  he  will  give 
it  more  abundantly.  Has  he  made  you  sit  to- 
gether in  heavenly  places  in  Christ  Jesus  ?  Then, 
as  surely  as  Christ  ascended  to  heaven  after 
his  resurrection,  so  surely  shall  you  ascend  to 
heaven,  and  sit  down  together  with  him  there  for- 
ever and  ever.  This  is  evident  from  the  design, 
which  God  had  in  view  in  raising  you  from  spirit- 
ual death.  He  did  it,  as  our  text  informs  us,  that, 
in  the  ages  to  come,  he  might  display  the  exceed- 
ing riches  of  his  grace  in  his  kindness  toward  us 
in  Christ  Jesus.  But  should  he  cease  to  carry  on 
the  work  he  has  begun,  the  riches  of  his  grace 
could  not  be  displayed ;  all  the  glory  of  his  grace 
would  be  obscured,  and  all  that  he  has  done  for 
you,  would  be  worse  than  thrown  away.  For  his 
name's  sake,  for  his  glory's  sake,  therefore,  he 
will  continue  to  carry  on  the  work  he  has  begun  in 
you,  and  render  it  perfect  in  the  day  of  Christ  Je- 
sus. Be  not  then  discouraged  by  the  difficulties 
and  obstacles  you  meet  with ;  work  out  your  sal- 
vation with  fear  and  trembling,  knowing  that  God 
worketh  in  you  to  will  and  to  do.  He  will  give 
more  grace.  He  will  perfect  that  which  concern- 
eth  you ;  he  will  not  forsake  the  work  of  his  own 
hands.  Plead  with  him,  then,  what  he  has  done, 
as  a  reason  why  he  should  do  more.     Cry  to  him. 


MADE  ALIVE.  325 

with  the  Psalmist,  thou  hast  delivered  my  soul  from 
death  ;  wilt  thou  not  deliver  my  feet  from  falling, 
and  my  eyes  from  tears  ? 

To  conclude — We  have  already  observed,  my 
impenitent  hearers,  that  what  Christians  once  were, 
you  are  still.  You  are  dead  in  trespasses  and 
sins ;  you  are  walking  according  to  the  course  of 
this  world,  according  to  the  prince  of  the  power 
of  the  air,  and  are,  of  course,  children  of  wrath. 
Whether  God  will  ever  raise  you  from  this  state,  is 
altogether  uncertain.  He  has  no  where  promised 
that  he  will.  You  are  altogether  unworthy  of 
such  a  favor.  You  are  condemned  already,  and 
he  may,  of  course,  justly  leave  you  to  perish.  If 
you  ask  what  you  shall  do ;  God's  answer  is, 
Awake,  thou  that  sleepest,  and  arise  from  the 
dead,  and  Christ  shall  give  thee  light.  If  you  re- 
ply, We  cannot  do  this, — I  can  only  say,  I  have  no 
commission  to  notice  such  an  excuse  ;  my  busi- 
ness is  to  bring  you  God's  messages.  This  I  have 
done  in  his  own  words.  Consider  how  you  will 
treat  them. 


326  UNIVERSAL.  LAW 

SERMOI  XVII. 

UNIVERSAL,  LAW   OF  FORGIVENESS. 
LUES  XVII.  3,  4. 

IF  THY  BROTHER  TRESPASS  AGAINST  THEE,  REBUKE  HIM?  AND  IF  HE 
REPENT,  FORGIVE  HIM.  AND  IF  HE  TRESPASS  AGAINST  THEE  SEVEN 
TIMES  IN  A  DAY,  AND  SEVEN  TIMES  IN  A  DAY  TURN  AGAIN  TO 
THEE,    SAYING,    I    REPENT  ;     THOU    SHALT    FORGIVE    HIM. 

On  hearing  this  passage  read,  you  will  probably 
conclude,  that  the  duty  of  forgiving  those  who  in- 
jure us,  is  to  be  the  subject  of  discussion.  That 
is,  indeed,  an  important  subject,  and  a  subject,  to 
the  consideration  of  which  our  text  would  natural- 
ly lead  us.  I  do  not,  however,  at  present  propose 
to  discuss  it.  I  wish  to  make  a  somewhat  differ- 
ent use  of  this  passage.  I  wish  to  set  before  you 
the  proof,  which  it  indirectly  exhibits,  of  our  Sa- 
viour's readiness  to  forgive,  again  and  again,  those 
who  trespass  against  him.  It  may,  I  conceive,  be 
very  satisfactorily  shewn,  that  he  regulates  his  own 
conduct  by  the  rule,  which  he  here  gives  to  us, 
that  he  is  quite  as  ready  to  forgive,  as  he  requires 
us  to  be,  and  that,  however  frequently  we  may 
have  trespassed  against  him,  he  will,  if  we  repent 
of  our  trespasses,  forgive  us.  And  it  is  highly  im- 
portant, that  his  people  should  entertain  a  deep, 
heartfelt  conviction  of  this  truth  ;  for  many  of  the 
evils  under  which  they  groan,  result  from  the  want 
of  such  a  conviction,  or  from  their  not  having  just 
and  adequate  views  of  the  boundless  extent  of  his 


OF  FORGIVENESS.  327 

pardoning  mercy.  They  believe  that  it  is  great, 
but  are  far  from  seeing  how  great  it  really  is. 
They  believe  that  he  can  forgive  them  once,  twice, 
thrice,  and  they  find  that  he  does  so.  But  when, 
after  being  often  forgiven,  they  are  betrayed  into 
new  offences,  they  not  unfrequently  begin  to  think 
that  he  must  be  weary  of  forgiving  them,  and  that 
it  will  be  little  better  than  an  insult  to  ask  him  to 
forgive  them  again.  Hence  they  dare  not  implore 
his  forgiveness,  dare  not  approach  him  with  confi- 
dence, but  remain  at  a  distance,  unpardoned,  op- 
pressed with  conscious  guilt,  and  a  prey  to  gloomy, 
desponding,  apprehensions.  They  have  no  cour- 
age to  attempt  the  performance  of  difficult  duties, 
no  strength  to  resist  temptations  ;  their  comfort  is 
gone,  their  religious  progress  is  interrupted.  Thus 
a  sin,  which,  had  it  been  immediately  repented  of 
and  confessed,  would  have  been  pardoned,  becomes 
the  occasion  of  many  sins,  and  perhaps  of  a  long 
course  of  declension.  Now  all  these  evils  would  be 
prevented  by  adequate  views  of  our  Saviour's  read- 
iness to  forgive.  Of  course,  it  is  highly  important, 
that  all  his  people  should  possess  such  views.  I 
shall  therefore,  endeavor  to  shew,  that  if  we  tres- 
pass against  Christ  seven  times,  or  any  number  of 
times,  in  a  day,  and  as  often  turn  unto  him  in  the 
exercise  of  unfeigned  repentance,  he  will  freely 
forgive  us,  and  restore  us  to  favor.  But  before  we 
proceed  to  establish  this  truth,  it  will  be  necessary 
to  make  some  remarks  with  a  view  to  illustrate  its 


328  UNIVERSAL  LAW 

import,  and  prevent  dangerous  mistakes.  And, 
1.  It  must  be  carefully  kept  in  mind,  that  the 
rule,  which  our  Saviour  here  gives  us,  relates  not 
to  what  men  would  call  crimes,  not  to  those  gross 
public  offences,  which  transgress  the  laws  and  dis- 
turb the  peace  of  society  ;  nor  even  to  gross 
injuries,  but  to  trespasses  only.  We  cannot  suppose 
him  to  mean,  that  if  a  man  should  attempt  seven 
times  in  a  day  to  murder,  or  rob  us,  or  to  steal  our 
property,  and,  when  detected,  should  say,  I  repent, 
— we  must  forgive  him,  and  suffer  him  to  go  at 
large  unpunished.  It  would  be  perfectly  evident 
in  such  a  case,  that  the  offender  did  not  repent, 
and  that  his  professed  repentance  was  all  a  pretence. 
The  word,  trespass,  seems  to  mean  offences  of  a 
different  kind,  and  of  a  more  private  nature  ;  such 
offences  as  a  man  may  be  led  into  repeatedly  by 
misapprehension,  or  sudden  passion,  or  an  unhappy 
temper.  These  causes  may,  it  is  evident,  lead 
men  to  offend,  and  to  offend  often,  those  whom 
they  really  love.  They  may  lead  a  relative,  a 
friend,  a  christian  brother,  or  one,  on  whom  we  have 
conferred  favors,  to  speak  reproachfully,  to  treat 
us  unkindly,  to  withhold  such  acts  and  expressions 
of  kindness,  as  we  had  a  right  to  expect,  and  in 
various  other  ways  to  wound  our  feelings.  Now 
offences  of  this  nature,  are  what  our  Saviour  means 
by  trespasses,  and  such  trespasses,  however  often 
they  may  be  repeated,  we  are  to  forgive,  if  the 
offender  expresses  sorrow  and  asks  forgiveness.  It 
is  to  offences  of  a  similar  nature,  committed  against 


OF  FORGIVENESS.  .  j  »  > 

Christ  by  his  disciples,  that  we  refer  in  the  present 
discourse.  He,  it  will  be  recollected,  sustains  with 
respect  to  his  people  various  offices  and  various 
relations.  He  is  their  master,  their  teacher,  their 
shepherd,  their  guide,  their  advocate,  their  bene- 
factor, their  brother,  their  friend.  He  has,  therefore, 
a  right  to  be  regarded  and  treated  as  such.  He 
has  a  right  to  expect  their  obedience,  their  confi- 
dence, their  gratitude  and  love ;  in  a  word,  their 
supreme  affection  and  regard.  He  has  also  a  right 
to  expect,  that  they  will  follow  him  wherever  he 
leads  the  way  ;  that  they  will  be  contented  and  sat- 
isfied with  all  his  dispensations,  and  that  his  honor 
and  interest  shall  lie  near  their  hearts.  Whenever 
his  people  forget  and  overlook  their  rights,  when 
they  cease  to  regard  and  treat  him  as  he  deserves  ; 
when  their  love  and  gratitude  grow  cold  ;  when 
their  confidence  in  him  declines,  and  they  in- 
dulge doubts  and  suspicions  respecting  his  faithful- 
ness ;  when  they  murmur,  repine,  or  become 
discontented  with  his  allotments ;  when  they  feel 
little  concern  for  his  cause ;  in  short,  when  they 
neglect  to  do  what  will  please  him,  or  indulge  in 
any  thing,  which  they  know  will  grieve  or  offend 
him,  then  they  are  guilty  of  trespassing  against 
Christ ;  for  all  offences  of  this  nature  are  directly 
against  him.  They  are  not,  strictly  and  literally 
speaking,  direct  violations  of  the  moral  law ;  nor 
are  they  committed  directly  against  God  the 
Father,  though  he  is,  of  course,  offended  whenever 

he  sees  his  Son  treated  unworthily  ;  but  they  are, 

42 


330  UNIVERSAL  LAW 

in  the  strictest  sense,  trespasses  against  Christ, 
considered  as  sustaining  all  those  offices  and  ref- 
lations, which  were  mentioned  above.  They  are 
trespasses  against  one,  who  has  condescended  to 
become  our  brother,  benefactor  and  friend  ;  and  he 
might  justly  be  provoked  by  them  to  withdraw  and 
hide  himself  from  the  offenders,  and  to  suspend  all 
further  bestowal  of  his  favor,  all  his  kind  interpo- 
sitions on  their  behalf.  Now  these  trespasses 
against  Christ  include  all  the  sins,  into  which  his 
people  are  most  liable  to  fall,  and  almost  the  only 
sins,  into  which  they  are  liable  to  fall  frequently  ; 
for  Christians  will  not  sin  wilfully,  nor  will  any 
Christian  be  frequently  guilty  of  gross  and  open 
offences.  But  any  Christian  may  trespass  against 
Christ,  we  cannot  say  how  frequently,  in  some  of 
the  ways,  which  have  just  been  mentioned.  He 
may  daily,  and  many  times  in  a  day,  grieve  his 
Saviour,  by  the  want  of  right  feelings  towards  him, 
or  by  the  exercise  of  those  which  are  wrong.  Many 
times  in  a  day  he  may  forget  him,  or  think  of  him 
without  gratitude,  confidence  and  love  ;  at  all  times 
his  affection  for  his  Saviour  falls  very  far  short  of 
what  he  deserves.  Now  these  are  the  trespasses 
which,  however  often  repeated,  Christ  will  always 
forgive,  as  soon  as  we  turn  to  him  in  the  exercise 
of  repentance  :  and  should  we  grieve  and  offend  him 
by  such  trespasses  seven  times,  or  seventy  times 
seven  in  a  day,  and  continue  thus  to  multiply  our 
trespasses  for  years,  still,  every  new  exercise  of 
repentance  on  our  part,  would  be  followed  by  a 


OF  FORGIVENESS.  331 

new  act  of  forgiveness  on  his.  But  let  no  bold  pre- 
sumptuous offender  infer  from  this  truth,  that 
Christ  will,  in  like  manner,  forgive  known,  wilful, 
deliberate  sins.  Let  no  one  suppose,  that  he  may 
be  daily  or  frequently  guilty  of  fraud,  or  intoxica- 
tion, or  profaneness,  or  of  any  wilful  transgression, 
and  yet  escape  punishment  by  saying  at  night,  I 
repent.  It  is  most  evident,  that  such  a  man  does 
not  repent,  that  he  is  not  a  disciple  of  Christ,  that 
he  has  no  part  nor  lot  in  the  matter.  This  leads 
me  to  remark, 

2.  That,  in  the  rule  which  our  Saviour  here 
gives,  he  requires  us  to  forgive  an  offending  broth- 
er on  his  professing  repentance,  or  on  his  exhibit- 
ing external  evidence  that  he  repents.  As  we 
cannot  search  the  heart,  this  external  evidence  is 
all  which  we  can  justly  require  or  expect ;  and 
where  this  evidence  is  given,  we  must  charitably 
hope  that  the  repentance  is  sincere.  But  our  Sav- 
iour, it  must  be  recollected,  can  search  the  heart. 
He  therefore  cannot,  and  ought  not,  to  be  satisfied 
with  any  professions  or  external  evidences  of  repen- 
tance, or  with  any  thing  indeed  but  repentance  it- 
self. In  this  respect,  therefore,  the  rule  before  us, 
considered  as  adopted  by  our  Saviour  for  the  reg- 
ulation of  his  conduct,  must  be  slightly  varied.  We 
must  forgive,  when  offenders  seem  to  repent.  He 
will  forgive,  when  they  really  do  repent.  We  re- 
mark, 

3.  That  the  word,  forgiveness,  may  be  used  in 
two  senses  somewhat  different.     It  may  be  used  to 


332  UNIVERSAL.  LAW 

signify  either  an  official  act,  or  the  act  of  a  private 
individual.  Considered  as  an  official  act,  forgive- 
ness is  the  remission  of  deserved  punishment,  or  of 
that  punishment,  to  which  transgressors  are  legally 
doomed.  In  this  sense,  forgiveness  can  be  grant- 
ed only  by  one,  who  has  authority  to  do  it.  It  can- 
not be  granted  by  a  private  individual.  No  pri- 
vate individual,  for  instance,  can  forgive  or  pardon 
a  murderer.  No  such  individual  has  any  right  to 
say,  that  a  murderer  shall  not  be  punished.  But 
forgiveness,  considered  as  the  act  of  a  private  in- 
dividual, is  something  different.  It  consists  in  lay- 
ing aside  all  feelings  of  revenge,  and  ill  will,  and 
displeasure,  towards  the  offender,  and  in  restoring 
him  to  the  same  place  in  our  favor  and  friendship, 
which  he  held  previous  to  his  trespass.  Now  it  is 
more  especially,  though  not  exclusively,  in  the  lat- 
ter sense,  that  we  use  the  word  forgiveness  in  the 
present  discourse.  What  we  mean  to  assert  is, 
that  Jesus  Christ,  not  in  his  judicial  character,  but 
in  his  private  capacity  as  an  individual,  will  forgive 
every  penitent,  however  frequently  he  may  have 
trespassed  against  him.  In  other  words,  he  will 
entertain  no  feelings  of  displeasure  towards  the 
penitent  offender,  will  regard  him  with  no  coldness, 
but  will  restore  him  to  his  favor,  and  receive  him 
with  as  much  affection  as  if  he  had  never  offended 
him.  Not  only  so,  but  he  will  continue  to  act  as 
his  Saviour  and  Advocate,  and  intercede  for  him, 
that  he  may  be  forgiven  by  his  Father.  This 
view   of   the   subject   will  be  found  to  meet  ex- 


OF  FORGIVENESS.  333 

actly  the  case  and  the  wants  of  one,  who  feels  con- 
scious that  he  needs  forgiveness,  but  who  is  asham- 
ed or  afraid  to  ask  it.  Ask  such  a  man  the  cause 
of  his  guilty  fears  and  apprehensions,  and  he  will 
reply,  I  have  sinned  against  God,  I  have  transgress- 
ed his  law,  and  am  justly  condemned  to  die.  Re- 
mind him,  that  God  is  ready  to  forgive  every  sin- 
ner, for  whom  Christ  intercedes,  and  that  Christ  is 
equally  ready  to  intercede  for  all  who  trust  in  him, 
and  he  will  reply,  I  am  ashamed  to  ask  Christ  to 
intercede  for  me,  I  have  trespassed  against  him  so 
often,  have  so  often  been  forgiven,  and  abused  his 
kindness  afresh,  and  my  whole  treatment  of  him 
has  been  such  a  series  of  distrust,  ingratitude,  and 
want  of  affection,  that  it  seems  as  if  it  must  be  im- 
possible for  him  to  pardon  me  again,  and  as  if  1 
ought  not  to  ask  it.  But  let  such  a  man  be  con- 
vinced that  his  much  injured  Saviour  has  adopted 
his  own  rule  with  respect  to  forgiveness,  and  that 
he  will  receive  with  unabated  kindness  every  peni- 
tent, however  numerous  his  trespasses  may  be,  or 
however  frequently  he  may  have  been  previously 
forgiven  ;  I  say,  let  him  be  convinced  of  these 
truths,  and  his  dfficulties  will  vanish  ;  he  will  again 
repent,  and  again  be  forgiven.  And  when  he  has 
thus  obtained  his  injured  Saviour's  forgiveness,  he 
will  through  his  intercession  obtain  forgiveness  of 
God. 

Having  thus  shewn  what  is  meant  by  the  asser- 
tion, that  our  Saviour  regulates  his  conduct  to- 
wards his  offending  people  by  the  rule,  which  he 


334  UNIVERSAL  LAW 

has  given  us  in  the  text,  and  that  he  is  therefore  as 
ready  to  forgive,  as  he  requires  them  to  be, — we 
proceed, 

II.  To  shew  what  reason  we  have  for  believing 
this  assertion.     We  have  reason  to  believe  it, 

1.  Because  the  relations,  which  Jesus  Christ  has 
taken  upon  himself,  require  that  he  should  regu- 
late his  conduct  by  this  rule.  By  assuming  our 
nature,  he  has  become,  in  the  sense  of  the  text, 
our  brother.  Agreeably,  we  are  informed,  that  he 
is  not  ashamed  to  call  us  brethren.  He  taught  the 
same  truth,  when  he  said  to  his  disciples,  I  ascend 
unto  my  Father  and  to  your  Father ;  for  they  who 
have  the  same  father  are  brethren.  He  is  also 
said  to  be  the  first-born  among  many  brethren. 
Now  if  Jesus  Christ  has  condescended  to  take  up- 
on himself  the  relation  of  a  brother  to  his  people, 
we  may  be  assured,  that  he  will  faithfully  perform 
all  the  duties  of  that  relation.  He  has  thus  in  ef- 
fect bound  himself  to  do  it.  And  since  he  has 
taught  us,  that  one  duty  of  a  brother  is  to  forgive 
the  trespasses  of  a  penitent  brother,  however  nu- 
merous they  may  be,  or  however  frequently  he 
may  repent,  we  may  be  sure,  that,  if  we  are  peni- 
tent, he  will  forgive  our  trespasses,  though  they 
should  be  as  numberless  as  the  sands  of  the  sea, 
and  though  they  may  have  been  repeated  after  fre- 
quent pardons. 

Again — By  assuming  our  nature,  Jesus  Christ 
is  become  a  man.  Of  course,  he  has  brought  him- 
self under  obligations  to  obey  all  the  laws  and 


OF  FORGIVENESS.  335 

precepts,  which  God  has  given  to  man.  Agreeably 
we  are  informed,  that,  being  made  of  a  woman,  he 
was  made  under  the  law  ;  that  is,  was  made  subject 
to  its  authority,  and  placed  under  obligations  to 
obey  it.  That  it  was  incumbent  on  him  to  obey 
all  other  divine  precepts,  as  well  as  those  of  the 
moral  law,  appears  from  the  reply  which  he  made 
to  John  the  Baptist  previous  to  his  baptism.  John 
had  said  to  him  on  this  occasion,  I  have  need  to 
be  baptized  of  thee,  and  comest  thou  to  me  ?  Jesus 
answered,  Suffer  it  to  be  so  now,  for  thus  it  be- 
cometh  us  to  fulfil  all  righteousness.  As  if  he  had 
said,  It  is  incumbent  on  me  to  obey  every  divine 
precept,  and  observe  every  divine  institution,  and 
since  baptism  is  a  divine  institution,  I  must  be 
baptized.  Now  if  it  was  incumbent  on  Jesus  Christ, 
considered  as  a  man,  to  obey  every  divine  precept, 
it  was,  of  course,  incumbent  on  him  to  obey  those 
precepts,  which  require  us  to  forgive  the  trespasses 
of  a  penitent  brother.  And  if  it  was  incumbent  on 
him  to  regulate  his  conduct  by  these  precepts,  we 
may  be  perfectly  sure,  that  he  has  done  it,  and  will 
do  it,  since  he  invariably  does  what  is  right. 

Once  more — When  Christ  came  into  this  world, 
as  the  Saviour  of  lost  men,  he  undertook  to  be 
their  teacher  and  guide.  As  such,  it  was  evidently 
proper  that  he  should  teach  them,  not  only  by  pre- 
cept, but  by  example.  Accordingly  we  are  told, 
that  he  has  left  us  an  example,  and  that  we  should 
walk  in  his  steps.  But  if  he  has  set  us  an  example, 
it  must  be  in  every  respect  perfect.     It  must  be  a 


336  UNIVERSAL   LAW 

perfect  example  of  forgiveness,  as  well  as  of  other 
duties.  And  that  it  may  be  so,  it  is  necessary,  that 
he  should  exhibit  the  same  readiness  to  forgive, 
and  to  repeat  forgiveness,  which  he  requires  of  us. 
If  he  requires  us  to  forgive  a  penitent  brother, 
though  he  should  trespass  against  us  seven  times, 
or  even  seventy  times  seven,  he  will  forgive  as 
frequently  those,  who  trespass  against  him ;  for  it 
is  impossible  to  suppose,  that  in  this,  or  in  any 
other  respect,  he  will  suffer  himself  to  be  excelled 
by  any  of  his  disciples. 

2.  We  have  reason  to  believe  that  our  Saviour 
has  adopted  the  rule  before  us,  for  the  regulation 
of  his  conduct,  because  he  has,  in  fact,  always  acted 
in  conformity  with  this  rule.  However  frequently 
any  of  his  disciples  may  have  trespassed  against 
him,  they  have  invariably  found  him  more  ready  to 
forgive,  than  they  were  to  repent.  As  it  respects 
yourselves,  those  of  you,  who  are  his  disciples, 
know,  that  this  has  been  the  case.  You  know, 
that,  after  you  have  spent  years  in  grieving  and 
offending  him  and  wearying  his  patience  in  ten 
thousand  ways,  after  you  have  been  a  thousand 
times  forgiven,  and  have  then  trespassed  again  ; 
after  you  had  treated  him  with  such  unkind ness, 
ingratitude  and  neglect,  as  no  human  friend  or 
relation  could  have  borne,  he  has  still  been  just 
as  ready  to  forgive  you,  when  penitent,  as  if  you 
had  never  offended  him  before.  And  those  of  you, 
who  have  been  his  disciples  for  many  years,  know 
that  he  has  forgiven  you  more  than  seventy  thous- 


OF  FORGIVENESS.  337 

and  times  seven  trespasses.  You  have  therefore 
ample  reason  to  believe,  and  all  his  disciples  have 
similar  reasons  for  believing,  that  he  regulates  his 
conduct,  in  this  respect,  by  the  rule  under  consid- 
eration. 

In  passing  to  a  practical  improvement  of  what 
has  been  said,  permit  me  to  remark,  that  I  am 
well  aware  of  the  manner,  in  which  those,  who  are 
disposed  to  convert  the  bread  of  life  into  poison, 
may  abuse  this  subject.  I  am  aware,  that,  from 
the  Saviour's  readiness  to  forgive  those  who  tres- 
pass against  him,  they  may  draw  encouragement 
to  repeat  their  trespasses.  Such  men  there  were 
in  the  days  of  the  apostles  ;  men,  who  turned  the 
grace  of  God  into  wantonness,  and  continued  in 
sin,  because  grace  abounded.  But  the  apostles 
did  not  therefore  conceal  the  grace  of  God,  neither 
should  we.  We  are  not  to  conceal  truths,  which 
will  be  beneficial  to  Christ's  real  disciples,  because 
his  enemies  may  abuse  them.  And  none  but  his 
enemies  will  abuse  the  truth  which  has  now  been 
exhibited.  To  all  his  real  friends  it  will,  if  believ- 
ed, prove  most  salutary.  Nothing  tends  more 
powerfully  to  melt  their  hearts,  to  make  them 
ashamed  of  their  sins,  to  bring  them  to  deep  re- 
pentance, and  to  increase  their  confidence  in  the 
Saviour,  than  just  views  of  his  readiness  to  forgive, 
and  to  renew  his  forgiveness,  as  often  as  they 
renew  their  trespasses.  Such  views  I  have  now 
endeavored,  my  christian  friends,  to  give  you. 

In  improving  what  has  been  said,  allow  me  to 
43 


338  UNIVERSAL  LAW 

place  before  you  the  Saviour  as  he  appears  in  the 
light  of  this  subject.  See  him  adorned  with  every 
possible  excellence  and  perfection,  uttering  the 
kindest  invitations,  and  bestowing  freely  the  richest 
blessings ;  blessings,  which  cost  him  labors,  priva- 
tions, and  sufferings,  the  greatness  of  which  we 
can  never  estimate.  See  him,  in  return  for  these 
blessings,  treated  with  the  most  cruel  unkindness, 
ingratitude  and  neglect ;  wounded  in  the  house  of 
his  friends  by  those,  who  have  eaten  at  his  table,  and 
trespassed  against,  on  every  side,  by  multitudes  in 
ten  thousand  ways.  See  him  still  forgiving  all  these 
trespasses,  repeating  his  forgiveness  a  thousand  and 
ten  thousand  times,  maintaining,  as  it  were,  a  con- 
test with  his  people,  which  shall  exceed,  they  in 
trespassing,  or  he  in  pardoning.  See  him  invaria- 
bly gaining  the  victory  in  this  strange  contest,  and 
constraining  each  of  his  disciples  in  turn  to  exclaim, 
O,  who  is  equal,  or  like  to  thee,  in  forgiving  iniqui- 
ty, transgression  and  sin !  Christian,  can  you 
contemplate  the  spectacle  without  emotion  ?  Does 
it  excite  no  shame  or  sorrow  in  your  bosom  ?  Does 
it  not  cause  your  heart  to  glow  with  admiration, 
and  gratitude,  and  love  to  your  Saviour,  and  with 
indignation  against  yourself?  And  does  it  not,  at 
the  same  time,  inspire  you  with  confidence  to  come 
and  seek  forgiveness  afresh  ?  You  expect  soon  to 
approach  your  Master's  table.  And  you  will  surely 
wish  to  meet  with  a  kind  reception.  You  surely 
will  not  wish  to  come  borne  down  with  guilty 
fears,  and  harassed  by  jealousies,  doubts  and  sus- 


OF  FORGIVENESS.  339 

picions.  Believe  what  you  have  now  heard,  and 
your  wishes  will  be  gratified.  Believe  what  you 
have  heard,  and  you  will  repent,  you  will  be  for- 
given, there  will  be  peace  between  you  and  your 
Saviour,  and  you  will  approach  his  table  with  con- 
fidence. Let  no  one  say,  I  have  already  been 
forgiven  so  often,  that  I  dare  not,  cannot  ask  for- 
giveness again.  Let  no  one  offend  his  Saviour  by 
suspecting,  that  he  is  less  ready  to  forgive  than  he 
requires  us  to  be.  It  is  a  false  humility,  or  rather 
it  is  concealed  pride  and  unbelief,  which  prevents 
us  from  asking  forgiveness  and  leads  us  to  say,  I 
am  too  unworthy  to  be  forgiven.  O  then,  my  breth- 
ren, indulge  not  these  feelings,  but  rather  turn  at 
once,  to  Christ,  receive  his  forgiveness,  and  love 
much,  because  much  is  forgiven.  And  while  you 
receive  your  pardon,  remember  what  it  cost  him  to 
procure  it.  Remember,  that  it  is  wet  with  his  own 
blood,  and  let  it  be  wet  with  your  tears,  tears  of 
deep  contrition  and  repentance. 

2.  If  Christ  is  so  ready  to  forgive  every  penitent 
offender,  then  nothing  can  prevent  any  offender 
from  obtaining  forgiveness,  but  his  own  refusal  to 
repent.  And,  O,  how  great  will  be  the  guilt,  how 
terrible,  and  yet  how  just,  the  punishment  of  every 
one  who  fails  to  obtain  forgiveness.  The  guilt  of 
such  a  man  will  be  in  exact  proportion  to  the 
greatness  of  the  mercy,  against  which  he  has  sin- 
ned. But  there  can  be  no  mercy  greater  than  that 
which  Christ  displays.  Consequently,  there  can 
be  no  guilt  greater  than  that  of  those,  who  sin 


340  UNIVERSAL,  LAW 

against  this  mercy.  My  impenitent  hearers,  cease, 
O  cease,  I  beseech  you,  to  incur  this  aggravated 
guilt.  If  you  repent,  you  will  find  the  Saviour  no 
less  ready  to  forgive  you,  than  he  is  to  forgive  his 
penitent  disciples.  His  language  to  you  is,  though 
you  may  have  not  only  trespassed,  but  sinned  wil- 
fully against  me  a  thousand,  and  ten  thousand 
times ;  though  you  may  have  spent  many  ye,ars  in 
neglecting  and  offending  me,  yet  I  am  still  ready 
to  forgive  you  ;  I  wish  to  forgive  you,  but  I  must 
not,  I  cannot  forgive  any,  who  refuse  to  repent. 
My  hearers,  how  is  it  possible  that  any  man  can 
retain  a  good  opinion  of  himself,  or  refrain  from 
despising  himself,  while  conscious  that  he  is  insen- 
sible to  such  goodness  ;  that  he  is  not  affected  by 
the  invitations  of  a  Saviour  so  ready  to  forgive  ; 
that  he  is  refusing  to  accept  of  forgiveness  and 
salvation  on  terms  so  reasonable,  so  easy  ?  How 
is  it  possible,  that  he  should  not  say  to  himself, 
surely  I  must  be  devoid  of  all  sensibility ;  I  must 
be  a  stranger  to  every  ingenuous  feeling ;  I  must 
be  incapable  of  gratitude ;  I  must  have  a  heart  of 
stone,  or  I  could  not  hear,  without  emotion,  of 
goodness  so  unbounded,  or  refuse  to  seek  forgive- 
ness, when  it  is  offered  on  terms  like  these.  My 
hearers,  will  any  of  you,  can  any  of  you,  persist  in 
refusing  to  comply  with  these  terms !  Will  you 
leave  this  house  unpardoned,  when  the  Saviour  is 
present  and  ready  to  forgive,  in  a  moment,  every 
one,  who  will  return  to  him,  saying  from  the  heart, 
Lord    I  repent.     I,  should   seem  impossible,  that 


OP  FORGIVENESS.  341 

any  one  can  choose  to  go  away  unpardoned,  rather 
than  comply  with  these  terms ;  and  yet  it  is  but  too 
probable,  that  many  will  do  it.  What  is  still  worse, 
it  is  but  too  probable,  that  some  will  take  encour- 
agement from  the  Saviour's  mercy  to  delay  repen- 
tance, and  repeat  their  trespasses  with  hopes  of 
impunity.  But  if  any  are  tempted  to  do  this,  let 
them  recollect,  that  our  Saviour  cannot  regulate 
his  conduct  by  the  rule  before  us,  at  his  second 
coming.  At  his  first  appearing,  he  came,  not  as  a 
judge,  but  as  a  Saviour  ;  and  it  was  proper  that, 
in  this  character,  he  should  display  unbounded 
readiness  to  forgive.  But  at  his  second  appearing, 
he  will  come,  not  as  a  Saviour,  but  as  a  judge  ; 
and  in  that  character,  he  will  be  constrained  to 
proceed  according  to  the  strict  rules  of  justice. 
Those,  therefore,  who  now  refuse  mercy,  will  then 
have  judgment  without  mercy.  O,  then,  seek  the 
Lord,  while  he  may  be  found  ;  call  ye  upon  him, 
while  he  is  near.  Kiss  the  Son,  lest  he  be  angry, 
and  ye  perish  from  the  way,  and  sink  to  that  world, 
where  the  sound  of  pardon  will  never  break  in 
upon  the  wailings  of  despair. 


342  FRAUD  EXPOSED 


SERMON  XVIII. 

FRAUD  EXPOSED  AND  CONDEMNED. 
PROVERBS,  XX.  14. 

IT  IS  NAUGHT,  IT  IS  NAUGHT,  SAITH  THE  BUYER:    BUT    WEEN   HE  IS  GONE 
HIS  WAY,  THEN  HE  BOASTETH. 

It  is  impossible  to  peruse  the  scriptures  atten- 
tively, without  finding,  in  almost  every  page,  the 
most  convincing  proofs,  that,  since  the  fall,  human 
nature  has  ever  been  the  same ;  that  the  men  of 
former  ages  strikingly  resembled,  in  character  and 
conduct,  the  present  inhabitants  of  the  world. 
How  exactly,  for  instance,  does  the  remark  of  the 
wise  man  in  our  text  correspond  with  what  is  still 
daily  witnessed  in  the  commercial  intercourse  be- 
tween man  and  man.  He  is  here  describing  the 
means,  which  were,  in  his  day,  employed  by  a 
dishonest  buyer  to  procure  the  articles,  which  he 
wished  to  purchase,  for  less  than  their  real  worth. 
He  represents  him  as,  with  this  view,  exaggerating 
their  defects,  and  pretending  that  they  are  worth- 
less. It  is  naught,  it  is  naught,  saith  the  buyer  ; — 
the  article  you  would  sell  me  is  of  an  inferior 
quality  ;  the  price  you  put  upon  it  is  too  high  ;  even 
if  it  is  worth  so  much  to  others,  it  is  not  worth  so 
much  to  me,  as  I  have  no  particular  use  for  it,  and 
do  not  care  to  purchase  it.  But  when  he  is  gone 
his  way,  when  he  has  by  these  means  obtained  an 
article  for  less  than  its  value,  then  he  boasteth ; 


AND  CONDEMNED 


343 


boasts  of  his  skill  and  success  in  making  a  bargain  ; 
or  at  least  secretly  exults  in  it,  if  he  dares  not  speak 
of  it  openly  ;  and  perhaps  despises  the  man,  of 
whom  he  has  thus  gained  an  advantage. 

My  hearers,  I  need  not  inform  you,  that  the  man 
who  would  be  really  religious,  must  be  influenced 
by  religion  in  every  part  of  his  conduct;  and  on 
all  occasions,  during  the  week,  as  well  as  on  the 
Sabbath ;  in  his  intercourse  with  man,  as  well  as 
in  his  approaches  to  God.    Nor  need  I  remind  you, 
that  no  man  can  be  a  disciple  of  Christ,  who  does 
not  yield  to  the  authority  of  Christ ;  whose  heart, 
and  hand,  and  tongue,  are  not  governed  by  the 
laws  of  Christ.     Now  if  you  consider,  a  moment, 
how  many  of  this  congregation  are  constantly  em- 
ployed in  pecuniary  transactions  ;  how  frequently 
almost  every  man  is  called  to  engage  in  them ; 
how  large  a  portion  of  your  time  they  occupy ; 
how  many  opportunities  you  have  of  doing  wrong, 
and  how  constantly,  how  powerfully,  you  are  temp- 
ted by  your  own  self  love,  the  selfishness  of  others, 
and  the  example  of  the  world,  to  deviate  from  the 
path  of  rectitude,— you  will  feel  convinced,  that, 
to  conduct  your  worldly  business  in  a  perfectly  fair 
and  upright  manner,  in  such  a  manner  as  God 
prescribes,  is  a  most  important  and  difficult  part  of 
true  religion  ;  and  that  it  is  indispensably  necessary 
to  turn  your  attention  frequently  and  seriously  to 
this  subject.    It  is  a  conviction  of  this  truth,  which 
has  induced  me  to  address  you  on  the  passage  be- 
fore us.     And  I  wish  it  to  be  distinctly  understood, 


344  FRAUD  EXPOSED 

that  I  am  preaching  not  to  one,  nor  to  a  few,  but 
to  all.  It  is  nothing,  which  I  have  seen,  nothing 
which  I  have  heard  respecting  the  conduct  of  in- 
dividuals, that  has  induced  me  to  address  you  on 
this  subject ;  but  it  is  a  conviction,  that  it  is  a  most 
important  subject,  a  subject  in  which  all  are  inter- 
ested, and  which  is  intimately  connected  with  the 
honor  of  religion,  with  your  own  salvation. 

In  discoursing  upon  this  subject,  I  shall  not  con- 
fine my  remarks  to  the  particular  case  mentioned 
in  the  text,  the  case  of  a  buyer,  but  shall  extend 
them  to  pecuniary  transactions  of  every  kind  ; 
whether  they  are  carried  on  between  buyers  and 
sellers,  or  masters  and  servants,  or  employers  and 
those  whom  they  employ.  It  will  not,  however,  be 
expected,  that  I  should  discuss  every  difficult  ques- 
tion, which  may  be  asked,  or  give  particular  direc- 
tions respecting  every  perplexing  case,  which  may 
occur ;  since  to  do  this  in  a  single  discourse  would 
be  impossible.  I  shall,  therefore,  pursue  the  meth- 
od, which  God  has  adopted  in  his  word.  He 
there  gives  us  general  rules,  which  may  be  applied 
to  every  particular  case  that  can  occur ;  rules 
sufficient  for  the  direction  of  every  one,  who  sin- 
cerely wishes  to  know  and  perform  his  duty.  I 
shall,  in  the  first  place,  mention  some  of  these 
general  rules,  which  God  has  given  us  for  this  pur- 
pose ;  and  then  shew,  more  particularly,  what  these 
rules  require,  and  when  we  are  guilty  of  violating, 
or  neglecting  them. 

The  first  general  rule  which  I  shall  mention,  is 


AND   CONDEMNED.  345 

that  which  requires  us  to  love  our  neighbor  as  our- 
selves. This  rule  is  indeed  applicable,  not  only  to 
all  our  pecuniary  transactions,  but  to  all  our  inter- 
course with  our  fellow  creatures  ;  so  that  a  man, 
who  should  observe  it,  would  need  no  other  rule  to 
direct  him  on  all  occasions.  As  our  whole  duty, 
with  respect  to  God,  is  virtually  included  in  loving 
him  with  all  our  hearts,  so  our  whole  duty  with  res- 
pect to  men,  may  be  summed  up  in  loving  them  as 
we  love  ourselves.  Agreeably,  the  apostle  observes, 
that  love  worketh  no  ill  to  our  neighbor,  therefore 
love  is  the  fulfilling  of  the  law ;  for  the  commands, 
thou  shalt  not  kill,  thou  shalt  not  steal,  thou  shalt 
not  bear  false  witness,  thou  shalt  not  covet,  are  all 
contained  in  this  one  word,  thou  shalt  love  thy 
neighbor  as  thyself. 

Nearly  of  the  same  import,  and  equally  applica- 
ble to  every  case  which  can  occur,  is  our  Saviour's 
rule,  whatsoever  ye  would  that  men  should  do  to 
you,  do  ye  even  so  to  them.  This  rule  is  the  more 
deserving  of  our  attention,  because  it  is  one  of  the 
sayings,  which  Christ  had  just  uttered,  when  he 
said,  whosoever  heareth  these  sayings  of  mine  and 
doeth  them  not,  is  like  a  foolish  man,  who  built  his 
house  upon  the  sand  :  and  the  rain  descended,  and 
the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house,  and  it  fell ;  and  great  was  the 
fall  of  it. 

Another  general  rule,  connected  with  this  sub- 
ject, is  that  which  forbids  us  to  covet  any  part 
of  our  neighbor's  possessions.     The  command  is 
44 


346  FRAUD  EXPOSED 

express  and  comprehensive.  Thou  shalt  not  covet 
any  thing  that  is  thy  neighbor's.  To  covet,  literal- 
ly signifies,  to  desire.  This  command  does  not, 
however,  forbid  us  to  desire  the  property  of  another 
on  fair  and  equitable  terms.  It  does  not  forbid  us 
to  desire  what  our  neighbor  wishes  to  part  with, 
provided  we  are  willing  to  give  him  a  suitable 
equivalent  in  return.  But  it  forbids  every  desire  to 
increase  our  property  at  our  neighbor's  expense. 
It  forbids  us  to  wish,  that  any  thing  should  be  taken 
from  his  possessions  and  added  to  our  own.  Of 
course,  it  forbids  the  employment  of  any  means  to 
increase  our  property  by  diminishing  the  property 
of  our  neighbor. 

Again — we  are  frequently  and  expressly  com- 
manded strictly  to  observe,  in  all  our  transactions, 
the  rules  of  justice,  truth,  and  sincerity  ;  to  deal 
justly  ;  to  defraud  no  one,  to  deceive  no  one,  to 
speak  every  man  truth  to  his  neighbor.  God's 
language  is,  Ye  shall  not  deal  falsely  or  deceitfully. 
Just  balances,  just  weights,  and  just  measures,  shall 
ye  have.  If  ye  sell  aught  to  your  neighbor,  or  buy 
aught  at  your  neighbor's  hand,  ye  shall  not  injure 
one  another.  Ye  shall  not  oppress  the  hireling  in 
his  wages.  Give  to  your  servants  that  which  is 
just  and  equal.  Render  to  all  their  dues ;  tribute 
to  whom  tribute  is  due  ;  custom,  to  whom  custom. 
To  sum  up  all  in  a  word,  we  are  informed  that, 
this  is  the  will  of  God,  that  no  man  should  over- 
reach or  defraud  another  in  any  matter  ;  for,  said 


AND  CONDEMNED.  347 

the  apostle,  the  Lord  is  the  avenger  of  all  such. 
This  leads  me  to  observe, 

Lastly,  that  we  are  directed,  in  all  our  transac- 
tions, to  remember,  that  the  eye  of  God  is  upon  us, 
and  that  he  is  a  witness  between  us  and  our  fellow 
creatures,  when  no  other  witness  is  present.  Such 
are  the  principal  rules,  which  God  has  given  us  for 
the  regulation  of  our  conduct  in  all  our  pecuniary 
transactions ;  rules,  which  are  amply  sufficient  for 
our  direction,  in  every  case  which  can  possibly 
occur. 

II.  Let  us  now  proceed,  as  was  proposed,  to  ap- 
ply these  rules  more  particularly,  and  shew  what 
they  require,  what  they  forbid,  and  when  they  are 
violated.     And, 

1.  Let  us  consider  what  these  rules  require  of 
us  as  subjects,  or  members  of  civil  society.  And 
here  we  may  observe,  that  they  evidently  require 
us  strictly  to  observe  the  laws  of  our  country  with 
respect  to  the  public  revenue,  to  contribute  that 
proportion  of  our  property  to  the  general  and  state 
governments,  which  those  laws  require  ;  and  to  use 
no  artifices,  or  evasions,  with  a  view  to  avoid  pay- 
ing that  proportion.  Our  Saviour,  when  asked  by 
the  Jews  whether  it  were  right  to  pay  tribute  to 
Csesar,  the  Roman  Emperor,  replied,  Render  to 
Caesar  the  things  that  are  Caesar's.  Now  if  he  re- 
quired them  to  pay  tribute  to  a  foreign  power,  by 
whom  they  had  been  conquered,  so  long  as  they 
remained  the  subjects  of  that  power,  much  more 
would  he  enjoin  it  upon  us  to  pay  tribute  to  a 


548  FRAUD  EXPOSED 

government  of  our  own  forming,  to  rulers  of  our 
own  choosing.  Agreeably  we  are  expressly  com- 
manded to  pay  tribute  and  custom  to  those,  to  whom 
tribute  and  custom  are  due  ;  to  submit  to  every  ordi- 
nance of  man  for  the  Lord's  sake.  The  justice,  and 
propriety  of  these  commands,  is  obvious.  There  is 
an  implied  contract,  or  agreement  between  a  gov- 
ernment and  its  subjects,  by  which  the  subjects 
engage  to  give  a  portion  of  their  property  in  ex- 
change for  the  blessings  of  protection,  security,  and 
social  order.  So  long  as  they  enjoy  these  blessings, 
they  receive  a  valuable  consideration  for  the  sums 
which  they  contribute,  or,  in  other  words,  for  the 
taxes  which  they  pay  for  the  support  of  govern- 
ment. It  is  also  evident,  that  the  man,  who  pos- 
sesses a  large  share  of  wealth,  derives  greater 
advantages  from  the  laws  of  the  land,  and  from  the 
protection  afforded  by  civil  authority,  than  the  man 
who  possesses  little  or  nothing.  Or,  to  place  the 
subject  in  a  little  different  light, — civil  governments 
insure  to  their  subjects  the  protection  of  their  rights 
and  property  from  injustice  and  violence  ;  of  course, 
they  have  a  right  to  demand  a  premium  for  this  in- 
surance. This  premium  ought  to  be  greater  or  less, 
in  proportion  to  the  property  thus  insured ;  in  other 
words,  every  man  is  bound  in  justice  to  contribute 
to  the  support  of  law  and  government,  in  propor- 
tion to  his  property.  This  is  as  just  a  debt  as  any 
other  which  can  be  named.  The  man,  who  by 
artifice  or  deceit,  avoids  contributing  in  proportion 
to  his  property,  is  guilty  of  injustice  and  dishonesty. 


AND  CONDEMNED.  349 

He  not  only  defrauds  the  government,  but  does  in 
effect  defraud  his  fellow  citizens  ;  for  if  he  contrib- 
utes less  than  his  proportion,  others  must  contribute 
more  to  make  up  the  deficiency.  These  remarks 
apply  with  equal  force  to  those,  who  introduce 
foreign  goods  into  the  country,  without  paying  those 
duties,  which  the  laws  require.  This  practice  is 
contrary  to  the  plain,  express  commands  of  God ; 
it  is  contrary  to  the  rules  of  justice  and  honesty ;  it 
involves  deceit  and  artifice,  and  it  is  well  if  perjury 
be  not  added  to  the  list,  if  the  name  of  God  and 
the  solemnities  of  an  oath  are  not  impiously  em- 
ployed to  conceal  the  fraud. 

I  am  constrained  to  add,  that  it  is  little  less 
criminal  knowingly  to  purchase  from  the  wharf, 
any  merchandize,  thus  illegally  introduced  ;  for  we 
thus  become  partakers  in  other  men's  sins,  and  we 
tempt  them  to  repeat  those  sins,  since  it  is  evident 
that  none  would  import  merchandize  in  this  unlaw- 
ful manner,  if  none  could  be  found  to  purchase  it. 
It  is  vain  to  plead,  as  an  excuse  for  these  things, 
that  government  may  waste,  or  misemploy  the  sums, 
which  are  put  into  their  hands.  We  might  as  well 
refuse  to  pay  a  just  debt,  on  pretence  that  our 
creditor  would  make  an  improper  use  of  the  money 
if  it  were  paid.  Equally  vain  is  every  other  ex- 
cuse, which  can  be  assigned.  No  man,  who  means 
to  do  to  others,  as  he  wishes  that  others  should  do 
to  him ;  no  man,  who  means  to  obey  God  ;  no  man, 
who  is  influenced  by  the  fear  of  God,  or  who  feels 
that  the  eye  of  God  is  upon  him,  can  be  guilty  of 


350  FRAUD  EXPOSED 

the  practices  here  mentioned. — Permit  me,  before 
I  dismiss  this  part  of  my  subject,  to  express  a  hope, 
that  no  one  will  endeavor  to  give  these  remarks  a 
political  bearing,  or  suspect,  that  they  are  aimed 
particularly  at  any  individual.  They  are  made 
merely  with  a  view  to  discharge  an  important  offi- 
cial duty.  It  is  my  duty,  as  a  minister  of  Christ, 
to  warn  you,  to  guard  you  against  every  thing, 
which  God  forbids,  against  every  thing,  which  may 
endanger  your  immortal  interests.  Hence,  though 
fully  aware  that  this  is  a  delicate  subject,  I  did  not 
dare  to  waive  it. 

In  the  second  place,  let  us  consider  the  applica- 
tion of  the  rules  above  mentioned  to  the  common 
pecuniary  transactions  of  life.  It  is  evident,  that, 
with  respect  to  these  transactions,  they  forbid  every 
wish,  much  more,  every  attempt  to  defraud,  or  de- 
ceive our  neighbor.  They  render  it  highly  criminal 
for  the  seller  to  take  the  smallest  advantage  of  the 
ignorance,  inexperience,  or  simplicity  of  his  cus- 
tomers ;  or  to  conceal  any  defect,  which  he  may 
have  discovered  in  the  articles,  of  which  he  wishes 
to  dispose.  They  render  it  equally  criminal  for 
the  buyer  to  wish,  or  attempt  to  take  any  ad- 
vantage of  the  seller,  either  by  exaggerating  the 
defects  of  his  merchandize,  or  by  falsely  pretending 
that  he  does  not  wish  to  purchase.  They  render 
it  highly  criminal  for  any  one  to  contract  debts, 
when  he  has  no  sufficient  reason  to  believe  that 
he  shall  be  able  to  discharge  them  ;  or  to  persuade 
another  to  become  responsible  for  his  debts,  when 


AND  CONDEMNED.  351 

he  has  reason  to  suspect  that  his  sponsor  will  in 
consequence  suffer  loss.  In  a  word,  they  require 
us  to  put  ourselves  in  the  place  of  our  neighbor, 
to  be  as  unwilling  to  defraud  him,  as  to  be  defraud- 
ed ourselves ;  to  be  as  careful  of  his  property  and 
interest,  as  of  our  own ;  to  think  no  more  of  en- 
riching ourselves  at  his  expense,  than  we  should 
think  of  robbing  our  left  hand  with  our  right. 
They  require  us,  in  all  our  transactions,  to  conduct 
as  we  should  do,  if  our  fellow  creatures  could  see 
our  hearts  ;  for  though  they  cannot  see  them,  yet 
God  can,  and  does  see  them ;  he  is  both  witness 
and  judge  between  us  and  our  neighbor  in  every 
transaction,  and  surely  his  eye  ought  to  be  as  ef- 
fectual in  regulating  our  conduct,  as  would  the  eye 
of  our  fellow  creatures,  could  they,  like  him,  search 
the  heart.  With  every  man,  who  is  governed  by 
the  rule  above  mentioned,  this  will  be  the  case. 
In  his  most  secret  transactions,  he  will  conduct  as 
if  all  his  views,  feelings,  and  conduct,  were  to  be 
laid  before  the  public  eye.  Indeed,  he  will  be 
more  afraid  of  injuring  his  neighbor,  than  of  being 
injured  himself ;  for,  in  the  latter  case,  he  only 
suffers  wrong,  but  in  the  former  case  he  would  do 
wrong,  and  he  dreads  sin  more  than  suffering. 
We  might  now  proceed  to  shew  what  these  rules 
require  of  us,  with  respect  to  those,  who  are  em- 
ployed in  our  service  ;  but  after  the  remarks  which 
have  been  already  made,  this  is  perhaps  needless. 
I  would  only  observe,  that  these  rules  evidently 
forbid  us  to  take  any  advantage  of  the  necessities. 


352  FRAUD  EXPOSED 

or  imprudence  of  those,  whom  we  employ,  and  re- 
quire us  to  give  them  a  prompt  and  adequate 
compensation  for  their  services,  and  that,  on  the 
other  hand,  they  make  it  the  duty  of  all,  who  are 
employed,  to  be  as  faithful  to  the  interest  of  their 
employers  as  to  their  own,  and  to  avoid  defrauding 
them  of  any  portion  of  their  time,  by  idleness,  or 
of  their  property  by  negligence,  as  they  would 
avoid  theft  or  robbery. 

Having  thus  shewn  what  the  rules  of  God's  word 
require  of  us,  with  respect  to  our  pecuniary  trans- 
actions, let  us,  in  the  next  place,  apply  these  rules 
to  our  past  conduct,  that  we  may  ascertain  how  far 
we  have  observed,  and  in  what  instances  we  have 
disregarded  them.  With  this  view,  permit  me  to 
ask  each  of  you,  whether,  in  conducting  the  busi- 
ness of  life,  you  have  been  invariably  governed  by 
these  rules  ?  Have  you,  in  every  instance,  dealt 
with  others,  as  you  wish  that  others  should  deal 
with  you  ?  Have  you  always  acted  as  under  the 
eye  of  God,  acted  as  you  would  have  done,  had 
your  hearts  been  laid  open  to  your  neighbor's 
view  ?  Have  you  never  practised  any  deception, 
artifice,  or  evasion,  in  buying  or  selling,  never 
taken  any  advantage  of  the  ignorance,  the  inexpe- 
rience or  the  necessities  of  others  ?  Have  you 
always  contributed  to  the  support  of  government 
that  proportion  of  your  property,  which  the  laws 
required  ?  Have  your  servants,  or  those  whom  you 
employed,  never  had  any  reason  to  complain  of 
you  ?     Have  those  of  you,  who  have  been  employed 


AND  CONDEMNED  353 

by  others,  always  been  strictly  faithful  to  the  inter- 
ests of  your  employers  ?  Is  there  no  pecuniary 
transaction  of  your  lives,  which  you  would  feel 
unwilling  to  have  publicly  known  with  all  its  cir- 
cumstances ;  no  one,  which  men  would  condemn 
were  it  known  to  them?  In  a  word,  are  you  pre- 
pared to  go  to  the  bar  of  the  all-seeing  and  heart- 
searching  God,  and  there  be  tried  by  the  rules 
mentioned  above  ?  My  friends,  to  that  bar  you 
must  shortly  go,  and  by  these  rules  you  must  be 
tried.  To  this  test  every  transaction  of  your  lives 
must  be  brought ;  for  God  will  bring  every  secret 
thing  into  judgment.  And,  my  friends,  if  your  own 
hearts  condemn  you,  much  more  will  God  condemn 
you  ;  for  he  is  greater  than  our  hearts,  and  know- 
eth  all  things.  He  will  judge  without  partiality, 
favor,  or  affection.  He  will  make  none  of  those 
allowances  and  excuses  for  us,  which  self-love  leads 
us  to  make  for  ourselves  ;  nor  will  he  allow  the 
validity  of  any  excuse,  which  we  can  offer.  Then, 
we  are  told,  every  one,  who  hath  done  wrong,  shall 
receive  punishment  for  the  wrong  done,  without 
any  respect  of  person. 

Indeed,  we  are  taught  that  God  takes  special 
cognizance  of  those  wrongs,  which  are  done  by 
artifice,  fraud,  and  deceit,  and  which  human  laws 
cannot  prevent  or  discover.  We  are  told,  that  the 
Lord  is  the  avenger  of  all,  who  are  overreached, 
or  defrauded  in  any  matter,  and  that  he  will  plead 
their  cause  and  spoil  those  who  oppress  them. 
And  he  forbids  us  to  take  revenge  of  those,  who 
45 


354  FRAUD  EXPOSED 

have  injured  us,  for  this  very  reason,  that  he  will 
himself  execute  vengeance.  Recompense  to  no 
man  evil  for  evil ;  for  vengeance  is  mine,  I  will  re- 
pay, saith  the  Lord.  This  vengeance  he  often 
begins  to  execute  in  the  present  life,  by  depriving 
the  guilty  of  that  property,  which  they  have  iniqui- 
tously  obtained.  This  he  often  threatens  to  do  in 
his  word,  this  he  often  actually  does  in  his  provi- 
dences. This  being  the  case,  it  surely  becomes 
every  one,  who  is  conscious  of  having  violated  the 
rules  of  God,  in  his  pecuniary  transactions,  to 
inquire  seriously  what  he  must  do.  This  inquiry 
the  scriptures  will  readily  answer.  They  inform 
such  a  man,  that  his  first  step  must  be,  to  repent, 
to  repent  unfeignedly,  before  God,  for  repentance 
must  always  precede  forgiveness.  No  sin  can  be 
pardoned  until  it  is  repented  of.  The  blood  of 
Christ  can  wash  out  no  stain  of  guilt,  on  which  the 
tear  of  penitence  has  not  fallen. 

In  the  next  place,  he  must  bring  forth  fruits  meet 
for  repentance.  In  other  words,  he  must  make 
restitution  to  every  one  whom  he  has  injured,  or 
defrauded,  so  far  as  he  can  recollect  who  they  are 
— this  is  indispensable.  There  is  no  repentance, 
and,  of  course,  no  forgiveness,  without  it.  How 
can  a  man  repent  of  iniquity,  who  still  retains  the 
wages  of  iniquity  ?  It  is  impossible.  If  he  feels 
any  sorrow,  it  is  occasioned,  not  by  hatred  of  his 
sin,  but  by  fear  of  the  consequences.  Restitution 
then  must  be  made,  or  the  offender  must  perish. 
If  thou  bring  thy  gift  to  the  altar,  says  our  Saviour, 


AND  CONDEMNED.  355 

and  there  rememberest  that  thy  brother  hath  aught 
against  thee,  that  is,  any  reason  to  complain  of 
thee,  go  thy  way,  first  be  reconciled  to  thy  brother, 
and  then  come  and  offer  thy  gift.  The  altar  was 
then  the  place,  to  which  the  worshippers  of  God 
brought  their  thank-offerings,  gifts,  and  sacrifices 
for  sin.  Christ,  we  are  told,  is  now  our  altar,  and 
to  this  altar  we  must  bring  our  prayers,  our  praises, 
our  services.  But  he  plainly  intimates,  that  he  will 
accept  no  gift  of  us,  receive  no  thanks  from  us,  lis- 
ten to  none  of  our  prayers,  so  long  as  we  neglect 
to  make  satisfaction  to  those,  whom  we  have  injur- 
ed. And  in  vain  shall  we  attempt  to  atone  for 
neglecting  this  duty,  by  performing  others,  by  con- 
tributing to  the  promotion  of  religious  objects,  or 
by  liberality  to  the  poor  ;  for  God  has  said,  I  hate 
robbery  for  burnt  offering ;  that  is,  I  hate,  I  will 
not  receive  an  offering,  which  was  unjustly  acquir- 
ed. There  is,  then,  no  way  but  to  make  restitution ; 
and  this  every  real  christian  will  make  to  the  ut- 
most of  his  ability.  Agreeably,  we  hear  Zaccheus, 
the  publican,  saying,  as  soon  as  he  became  a 
christian,  if  I  have  wronged  any  man,  I  will  restore 
him  fourfold.  I  am  aware,  that  this  is  a  most  dis- 
agreeable duty.  Nothing  can  be  harder,  or  more 
painful  to  our  proud  hearts.  But  it  will  be  far 
easier  to  perform  it,  than  to  suffer  the  consequen- 
ces of  neglecting  it.  If  it  is  not  performed,  our 
souls  must  perish,  as  sure  as  the  word  of  God  is 
true  ;  and  in  consequence  of  indulging  a  false 
shame,  we  shall  be  overwhelmed  with  shame  and 


356  FRAUD  EXPOSED. 

everlasting  contempt.  Even  as  it  respects  our  in- 
terest in  this  world  only,  we  had  better,  far  better, 
put  a  blazing  fire  brand  into  the  midst  of  our  pos- 
sessions, than  retain  among  them  the  smallest 
particle  of  gain,  which  was  not  fairly  obtained  ;  for 
it  will  bring  the  curse  of  God  upon  us,  and  upon 
all  the  works  of  our  hands. 

And  now,  my  hearers,  I  have  discharged  a  most 
disagreeable,  but,  as  I  view  it,  a  most  necessary 
part  of  ministerial  duty.  I  have  led  your  attention 
to  a  subject,  which  it  is  exceedingly  difficult  to  dis- 
cuss in  the  pulpit,  and  which,  for  that  reason,  is 
seldom  brought  to  view.  I  have  shewn  you,  in 
what  manner  God  requires  you  to  regulate  your 
pecuniary  transactions.  I  have  shewn  you  what  is 
the  duty  of  those,  who  have  disregarded  these  re- 
quirements. And  now  I  request  you  not  to  apply 
these  remarks  to  others,  but  to  take  them  home  to 
yourselves.  It  is  well  for  him,  who  can  say,  with 
truth,  I  have  always  obeyed  in  this  respect  the  rules 
of  God's  word.  Such  an  one,  if  he  can  be  found, 
may  cast  the  first  stone  at  his  offending  neighbor. 

To  conclude, — while  we  apply  these  rules  to  our 
past  conduct,  let  us  not  forget,  that  they  must  reg- 
ulate our  future  transactions,  if  we  mean  to  be  the 
real  subjects  of  Christ.  They  are,  my  professing 
friends,  the  laws  of  his  kingdom,  the  laws  which 
you  have  covenanted  to  obey.  And  I  dare  pledge 
ourselves  to  the  world  in  your  name,  that  no  breach 
of  these  laws  shall  be  tolerated  in  this  church,  and 
that  no  one,  who  can  be  proved  to  be  guilty  of  dis- 
regarding them,  shall  remain  a  member  of  it. 


SERMOIV  XIX. 

THE  MARK  OF  DELIVERANCE. 
EZEEIEL     IX.  4,  5,  6. 

AND  THE  LORD  SAID  UNTO  HIM,  GO  THROUGH  THE  MIDST  OF  THE  CITY, 
AND  SET  A  MARK  UPON  THE  FOREHEADS  OF  THE  MEN  THAT  SIGH  AND 
CRT  FOR  ALL  THE  ABOMINATIONS,  THAT  BE  DONE  IN  THE  MIDST 
THEREOF.  AND  TO  THE  OTHERS  HE  SAID  IN  MY  HEARING,  GO  YE  AF- 
TER HIM  THROUGH  THE  CITY,  AND  SMITE  ;  LET  NOT  YOUR  EYE  SPARE, 
NEITHER  HAVE  YE  PITY  ;  SLAY  UTTERLY  OLD  AND  YOUNG  ;  BUT  COME 
NOT  NEAR  ANY  MAN  UPON  WHOM  IS  THE  MARK. 

In  the  preceding  chapter  we  have  an  account  of 
a  discovery,  made  by  Jehovah  to  the  prophet 
Ezekiel,  of  the  many  idolatrous,  impious  and  iniqui- 
tous practices,  which  secretly  prevailed  among  the 
Jews.  Being  brought  in  vision  to  Jerusalem,  the 
prophet  was  successively  conducted  to  different 
places  in  the  city,  and  introduced  into  the  most 
secret  recesses  of  its  inhabitants,  that  he  might  see 
the  hidden  wickedness,  of  which  they  were  guilty, 
and  be  convinced,  by  his  own  observation,  that  they 
were  ripe  for  ruin.  After  giving  him  this  view  of 
the  sins  of  his  people,  God  proceeded  to  threaten 
them  with  the  most  tremendous  judgments,  and 
appealed  to  the  prophet,  whether  these  judgments 
were  not  richly  deserved.  Hast  thou  seen  all  this, 
says  he,  O  son  of  man  ?  Is  it  a  light  thing  that  the 
house  of  Judah  commit  the  abominations  that  are 
committed  here  ?  for  they  say  the  Lord  seeth  not ; 


358  THE  MARK 

the  Lord  hath  forsaken  the  earth  ;  therefore  will  I 
also  deal  in  fury  :  mine  eye  shall  not  spare,  neither 
will  I  have  pity,  and  though  they  cry  with  a  loud 
voice,  I  will  not  hear.  The  fulfilment  of  these 
threatenings  was  immediately  witnessed  by  the 
prophet  in  vision,  but  in  their  execution  mercy  was 
mingled  with  justice.  He  cried  in  mine  ears,  says 
the  prophet,  Cause  them  that  have  charge  over  the 
city  to  draw  near.  And  behold  six  men  came  from 
the  way  of  the  higher  gate,  every  man  with  a 
slaughter  weapon  in  his  hand  ;  and  one  man  among 
them  was  clothed  with  linen,  with  a  writer's  ink- 
horn  by  his  side.  And  the  Lord  said  unto  him, 
Go  through  the  midst  of  the  city,  and  set  a  mark 
upon  the  foreheads  of  the  men  that  sigh  and  cry 
for  all  the  abominations,  that  are  done  in  the  midst 
thereof.  And  to  the  others  he  said,  Go  ye  after 
him  through  the  city  and  smite.  Let  not  your  eye 
spare,  neither  have  pity.  Slay  utterly  young  and 
old,  but  come  not  near  any  man,  upon  whom  is  the 
mark. 

My  hearers,  St.  Paul  informs  us,  that  all  the  ca- 
lamities, which  were  experienced  by  the  Jews,  hap- 
pened unto  them  for  ensamples  to  others,  and  that 
they  were  written  for  our  admonition,  upon  whom 
the  ends  of  the  world  are  come.  It,  therefore,  be- 
comes us  to  study  their  history  with  the  greatest 
attention,  and  to  compare  their  character  and  con- 
duct with  our  own ;  that  we  may  derive  from  it 
that  instruction,  which  it  is  intended  to  afford  ;  and, 
especially  that  we  may  learn  what  we  have  reason 


OF  DELIVERANCE.  359 

to  expect  at  the  hands  of  God.  In  this  point  of 
view,  perhaps  no  part  of  their  history  is  more  inter- 
esting or  instructive,  than  that  of  which  a  repre- 
sentation is  given  in  our  text.  We  there  see,  that, 
when  God  commissioned  the  messengers  of  ven- 
geance, who  had  charge  over  Jerusalem,  to  exter- 
minate its  guilty  inhabitants,  he  took  care  to  set  a 
mark  of  deliverance  upon  all  who  sighed  and  cried 
for  the  abominations  that  were  perpetrated  among 
them ;  and  since  God's  rules  of  government  and 
methods  of  proceeding  with  mankind  are  in  all 
ages  essentially  the  same,  we  may,  from  this  partic- 
ular instance,  fairly  deduce  the  following  general 
proposition ; — When  God  visits  the  world,  or  any 
part  of  it,  with  his  desolating  judgments,  he  usually 
sets  a  mark  of  deliverance  on  such  as  are  suitably 
affected  with  the  sins  of  their  fellow  creatures.  To 
illustrate  and  establish  this  proposition,  is  my  pres- 
ent design ;  and  with  this  view  I  shall  endeavor  to 
shew  what  is  implied  in  being  suitably  affected  with 
the  sins  of  our  fellow  creatures  ;  and,  that  on  such 
as  are  thus  affected,  God  will  set  a  mark  of  deliv- 
erance, when  others  are  destroyed  by  his  righteous 
judgments. 

I.  What  is  implied  in  being  suitably  affected  with 
the  sins  of  our  fellow  creatures  ? 

That  we  are  naturally  disposed  to  be  little  or  not 
at  all  affected  with  the  sins  of  others,  unless  they 
tend,  either  directly  or  indirectly,  to  injure  our- 
selves, it  is  almost  needless  to  remark.  If  our  fel- 
low creatures  infringe  none  of  our  real  or  supposed 


360  THE  MARK 

rights,  and  abstain  from  such  gross  vices,  as  evi- 
dently disturb  the  peace  of  society,  we  usually  feel 
little  concern  respecting  their  sins  against  God ; 
but  can  see  them  following  the  broad  road  to  des- 
struction  with  great  coolness  and  indifference,  and 
without  making  any  exertion,  or  feeling  much  de- 
sire to  turn  their  feet  into  a  safer  path.  Our 
nearest  neighbor  may  be  an  atheist,  a  deist,  a  pro- 
fane swearer,  a  Sabbath  breaker,  a  neglecter  of 
God  and  religion,  an  intemperate  man,  or  any 
other  character  equally  remote  from  that  of  a 
christian,  without  exciting  in  our  breasts  any  concern 
for  the  dishonor  which  he  casts  upon  God,  any  un- 
easiness respecting  his  awfully  dangerous  situation, 
or  any  anxiety  to  convince  him  of  the  error  of  his 
ways.  Nay  more,  we  are  naturally  but  too  much 
disposed  to  contemplate  the  sins  of  our  fellow 
creatures  with  pleasure,  either  because  the  contrast 
between  their  vices  and  our  own  virtues  gratifies 
our  pride,  or  because  their  wicked  practices  seem 
to  justify  ours,  and  encourage  us  to  hope  for  impu- 
nity in  sin.  In  short,  the  language  of  our  feelings 
and  of  our  actions  naturally  is,  what  have  I  to  do 
with  my  neighbor's  conduct  or  belief  ?  or  what  is 
it  to  me  how  he  lives  ?  Let  him,  if  he  pleases,  dis- 
obey and  dishonor  God,  and  ruin  his  own  soul, 
provided  he  will  not  injure  me.  It  is  no  concern  of 
mine  :  he  must  look  to  himself;  am  I  my  brother's 
keeper  ?  Nor  is  it  at  all  surprising,  that  this  should 
be  our  language,  for  we  naturally  think  as  little  of 
our  own  souls,  or  of  our  own  sins,  as  of  those  of 


OF  DELIVERANCE.  361 

our  neighbors  ;  and  it  can  scarcely  be  expected, 
that  he,  who  takes  no  care  to  save  himself,  should 
feel  much  concern  for  the  salvation  of  others.  This 
being  the  case,  it  is  evident,  that  a  very  great  and 
radical  change  must  take  place  in  our  views  and 
feelings,  before  we  can  be  suitably  affected  with 
the  sins  of  our  fellow  creatures,  if  the  conduct  of 
the  persons  mentioned  in  our  text  is  the  standard 
of  what  is  suitable.     They  are  represented  as  sigh- 
ing, and  even  crying,  on  account  of  the  abomina- 
tions, which  were  practised  by  their  fellow  citizens  ; 
expressions,  which  plainly  intimate  that  they  were 
not  only  affected,  but  very  deeply  affected  with  a 
consideration  of  the  vices,  which  prevailed  around 
them.    Though  they  lived  in  an  evil  day,  a  day  of 
peculiar  calamity  and  distress,  when  the  judgments 
of  God  were  falling  heavily  upon  their  nation ;  yet 
they  not  only  found  time  to  mourn  for  the  prevail- 
ing sins  of  the  age,  but  they  appear  to  have  felt 
more  poignant  grief  for  those  sins,  than  for  the  des- 
olating judgments  which  they  occasioned.     They 
sighed  and  cried,  not  so  much,  because  their  rulers 
were    incorrigibly    wicked    and    infatuated,   their 
country  laid  waste,  their  capital   destroyed,   and 
many  of  their  fellow  citizens  carried  into  captivity, 
as  because  of  the  abominations  which  were  com- 
mitted by  the  remnant  that  had  escaped. 

An  imitation  of  their  example  in  this  respect,  is 
the  first  proof  we  shall  mention  of  being  rightly 
affected  with  the  sins  of  others ;  for  we  may  be 

affected,  and  even  deeply  affected,  with  the  sins  of 
46 


362  THE  MARK 

our  fellow  creatures  ;  as  well  as  with  our  own, 
without  being  rightly  affected.  We  may  mourn  for 
them  merely  on  account  of  the  punishments  which 
they  bring  upon  ourselves,  or  upon  the  community 
of  which  we  are  members.  But  if  we  fear  sin  more 
than  the  punishment  of  sin  ;  if  we  mourn  rather  for 
the  iniquities,  than  for  the  calamities  which  we  wit- 
ness ;  if  we  are  more  grieved  to  see  God  dishonor- 
ed, his  Son  neglected,  and  immortal  souls  ruined, 
than  we  are  to  see  our  commerce  interrupted,  our 
fellow  citizens  divided,  and  our  country  invaded, — 
it  is  one  proof  that  we  resemble  the  characters 
mentioned  in  our  text.  In  the  sight  of  God,  how- 
ever, no  feelings  or  affections  are  genuine,  but  such 
as  produce  corresponding  practical  effects.  He 
will  not  consider  our  grief  for  the  prevalence  of 
any  evil  as  sincere,  unless  it  excites  habitual  and 
earnest  endeavors  for  its  suppression.  We  there- 
fore observe, 

2.  That  being  suitably  affected  with  the  sins  of 
our  fellow  creatures,  implies  the  diligent  exertion, 
by  every  means  in  our  power,  to  reform  them.  It 
is,  perhaps,  in  this  respect,  that  we  are  most  liable 
to  fail.  There  are  many,  who  will  readily  allow  that 
vice  and  infidelity  prevail  among  us,  in  a  most  alar- 
ming manner  ;  that  the  Sabbath  is  most  shamefully 
dishonored ;  that  God's  name  is  impiously  profaned 
in  our  streets  ;  that  multitudes  of  our  fellow  crea- 
tures are  evidently  in  the  way  to  eternal  ruin  ;  and 
that,  in  consequence  of  our  national  sins,  we  have 
every   reason  to   expect  national  judgments  still 


OF  DELIVERANCE.  363 

heavier  than  those,  which  we  have  already  experi- 
enced. That  it  should  be  so,  they  will  also  confess 
is  a  very  melancholy  thing,  and  for  a  moment  they 
will,  perhaps,  appear  to  be  deeply  affected  by  it ; 
but  still  they  use  no  means  and  make  no  exertions 
to  counteract,  or  repress  the  evils,  which  they  pro- 
fess to  lament.  But  as  it  is  not  sufficient  to  confess 
and  lament  our  own  sins,  without  renouncing  them, 
so  neither  is  it  sufficient  to  mourn  for  the  sins  of 
others,  without  attempting  their  reformation.  This 
attempt  must  be  made, 

First,  by  our  example.  That  men  are  imitative 
beings  ;  that  the  force  of  example  is  almost  incon- 
ceivably great,  and  that  there  is,  perhaps,  no  man 
so  poor  or  insignificant,  as  not  to  have  some  friend 
or  dependant,  who  may  be  influenced  by  his  exam- 
ple, are  truths  so  obvious,  that  it  is  scarcely  neces- 
sary to  mention  them.  This  being  the  case,  every 
person  is  most  sacredly  bound,  in  times  of  prevail- 
ing degeneracy,  to  act  an  open,  firm,  and  decided 
part  in  favor  of  virtue  and  religion  ;  and  resolutely 
endeavor,  by  his  example  to  discountenance  vice 
and  impiety  in  every  shape.  In  an  especial  man- 
ner should  he  avoid  the  very  appearance  of  those 
evils,  which  are  most  prevalent  around  him,  and 
practise  with  double  care  and  diligence  those  vir- 
tues, which  are  most  generally  neglected  and 
despised.  In  vain  will  he  pretend  to  mourn  over 
the  sins  of  the  times,  who  by  his  example  encoura- 
ges, or,  at  least,  does  not  discountenance  them. 

In  the  second  place,  if  we   would   prove   the 


364  THE  MARK 

justice  of  our  claim  to  the  character  described  in 
our  text,  we  must  attempt  to  suppress  vice  and 
impiety  by  our  exertions.  We  must  endeavor  our- 
selves, and  exert  all  our  influence  to  induce  others 
to  banish  from  among  us  intemperance,  profanity, 
violations  of  the  Sabbath,  neglect  of  religious  insti- 
tutions, and  other  prevailing  sins  of  the  age  and 
country  in  which  we  live.  Thanks  to  the  kind 
providence  of  him,  by  whom  kings  reign  and  prin- 
ces decree  justice,  we  enjoy  peculiar  advantages 
for  attempting  this  arduous,  but  glorious  work  with 
success.  In  our  highly  favored  land,  the  interests 
of  virtue  and  religion  are  fenced  around  by  whole- 
some laws  ;  and  in  consequence  of  the  nature  of 
our  government,  the  care  of  seeing  that,  these  laws 
are  faithfully  executed,  is,  in  a  greater  or  less  de- 
gree, committed  to  almost  every  individual  among 
us.  But  it  becomes  us  to  remember,  that,  where 
much  is  given,  much  will  be  required.  It  has  been 
justly  remarked,  that  when  God  confers  on  us  the 
power  to  do  good  or  repress  evil,  he  lays  us  under 
an  obligation  to  exert  that  power.  Agreeably,  the 
apostle  informs  us,  that  to  him  who  knoweth  to  do 
good,  and  doeth  it  not,  to  him  it  is  sin.  Hence  it 
follows,  that  we  are  accountable  for  all  the  good 
which  we  might  but  have  not  done  ;  and  for  all  the 
evil  which  we  might  but  have  not  prevented.  By 
conniving  at  the  sins  of  others,  therefore,  we  make 
them  our  own.  If  the  name  of  God  be  profaned, 
if  his  holy  day  be  dishonored,  if  a  fellow  creature 
by  intemperance  render  his  family  wretched,  spread 


OF  DELIVERANCE.  365 

a  snare  in  the  path  of  his  children,  destroy  his 
health,  and  finally  plunge  himself  into  eternal  ruin, 
when  we  by  proper  exertions  might  have  prevented 
it,  a  righteous  God  will  not  hold  us  guiltless,  nor 
will  rivers  of  tears,  shed  in  secret  over  these  sins, 
wash  out  the  guilt  thus  contracted.  If  thou  for- 
bear to  deliver  them  that  are  drawn  unto  death, 
and  those  that  are  ready  to  be  slain;  if  thou  sayest, 
behold  we  knew  it  not,  doth  not  he  that  pondereth 
the  heart  consider  it  ?  and  he  that  keepeth  thy  soul, 
doth  he  not  know  it  ?  and  shall  he  not  render  to 
every  man  according  to  his  works  ?  If  then,  we 
would  avoid  his  displeasure  ;  if  we  wish  him  to  set 
upon  us  a  mark  of  deliverance,  we  must  exert  all 
the  power  and  influence,  with  which  we  are  en- 
trusted, to  repress  the  outbreakings  of  irreligion 
and  vice.  Those  who  will,  if  permitted,  trample 
alike  on  divine  and  human  laws,  and  thus  shew 
that  they  neither  fear  God  nor  regard  man,  must 
be  taught  by  their  apprehensions,  if  they  can  be 
taught  by  no  other  means,  to  hide  their  vicious 
propensities  in  their  own  breasts  ;  or,  at  least,  not 
to  suffer  them  to  stalk  abroad  with  unblushing  front 
in  open  day.  And  I  am  aware,  that  to  attempt 
this,  is  a  most  disagreeable  and  ungrateful  task,  a 
task,  which  very  few  are  willing  to  perform. 
Many  will  mourn  over  the  prevalence  of  sin  in  their 
closets,  who  dare  not,  or  at  least  will  not  exert 
themselves  to  oppose  it  in  public.  When  God  asks, 
Who  will  stand  up  for  me  against  the  evil  doers  ? 
who  will  rise  up  for  me  against   the   workers   of 


366  THE  MARK 

iniquity  ?  too  many  are  to  be  found,  even  among 
his  professed  friends,  who  instead  of  immediately 
answering  to  the  call,  and  boldly  appearing  like  the 
children  of  Levi  on  the  Lord's  side,  pusillanimously 
shrink  back  from  the  honorable  service,  pretending 
that  others  may  more  properly  engage  in  it  than 
themselves.  In  fact,  though  we  are  willing  to  en- 
joy the  consolations  and  rewards  of  religion,  we  are 
all  too  much  afraid  of  its  difficulties  and  duties ; 
too  unwilling  to  deny  ourselves  and  take  up  the 
cross.  We  are  sufficiently  willing,  that  God  should 
take  care  of  our  honor,  interest,  happiness ;  but 
when  any  thing  is  to  be  done  or  suffered  for  him, 
we  are  too  prone  to  begin  with  one  consent  to 
make  excuse.  We  are  exceedingly  jealous  of  our 
own  rights  and  privileges,  and  ever  ready  to  exe- 
cute those  laws,  which  secure  our  persons,  our 
property  and  reputation.  But  we  discover  little 
jealousy  for  the  honor  of  the  Lord  of  Hosts  ;  and 
too  often  suffer  those  laws,  which  are  made  to  se- 
cure his  name  and  his  day  from  profanation,  to  be 
violated  with  impunity.  But  however  natural  or 
general  such  conduct  may  be,  it  is  altogether  inex- 
cusable ;  nor  can  we  be  guilty  of  it  without  forfeiting 
all  claims  to  the  character  mentioned  in  our  text. 
In  vain  shall  we  pretend  to  love  God  ;  in  vain  shall 
we  profess  to  be  concerned  for  the  happiness  of 
man ;  in  vain  shall  we  express  sorrow  for  the  preva- 
lence of  vice  and  irreligion,  if  we  will  not  expose 
ourselves  to  some  inconveniences,  submit  to  some 
sacrifices,  and  make  some  vigorous  exertions  to 


OF  DELIVERANCE.  367 

preserve  God's  name  from  profanation,  his  institu- 
tions from  dishonor,  and  the  souls  of  our  fellow 
creatures  from  everlasting  perdition.  God  will  set 
no  mark  of  deliverance  upon  us  in  the  day  of  ven- 
geance, unless  we  prove  the  sincerity  of  our 
attachment  to  his  cause,  of  our  hatred  of  sin,  and 
of  our  grief  for  its  prevalence  by  appearing  openly 
and  decidedly  against  it.  On  the  contrary,  he  will, 
nay  he  has  already  set  on  such  pusillanimous  friends 
a  mark  of  reprobation.  Whosoever  shall  be 
ashamed  of  me  and  of  my  words,  in  this  evil  and 
adulterous  generation,  of  him  shall  the  Son  of  man 
be  ashamed,  when  he  shall  come  in  the  glory  of  his 
Father  with  the  holy  angels. 

In  the  third  place,  to  our  exertions  we  must  add 
our  prayers.  Exertion  without  prayer,  and  prayer 
without  exertion,  are  alike  presumptuous,  and  can 
be  considered  as  only  tempting  God — and  if  we 
neglect  either,  we  have  no  claim  to  be  numbered 
among  the  characters  described  in  our  text.  My 
hearers,  permit  me  to  request  your  particular  at- 
tention to  this  remark.  There  is  but  too  much 
reason  to  fear,  that  a  regard  to  order,  or  some 
similar  principle,  induces  many  to  exert  themselves 
for  the  suppression  of  vice,  who  prove  by  their  to- 
tal neglect  of  prayer  for  divine  influence,  th&t  they 
are  strangers  to  the  first  principles  of  the  oracles 
of  God. 

Lastly,  those  who  are  suitably  affected  with  the 
sins  of  their  fellow  creatures,  will  certainly  be  much 
more  deeply  affected  with  their  own.     While  they 


THE  MARK 


smart  under  the  rod  of  national  calamities,  they 
will  cordially  acknowledge  the  justice  of  God,  and 
feel  that  their  own  sins  have  assisted  in  forming  the 
mighty  mass  of  national  guilt.  While  they  contem- 
plate him,  whom  their  sins  have  pierced,  they  will 
mourn  and  be  in  bitterness,  as  one  that  mourneth 
for  an  only  son.  While  they  feel  constrained  to 
repress  the  vices  of  others  with  a  decided  and  vig- 
gorous  hand,  they  will  feel,  that,  if  they  are  not 
themselves  guilty  of  the  same  vices,  it  is  wholly 
owing  to  sovereign,  unmerited  grace  :  and  the  cor- 
dial conviction  of  this  truth,  will  temper  their 
firmness  with  meekness  and  tenderness,  and  lead 
them  to  pity  the  offender,  while  they  abhor  the  of- 
fence. If  this  temper  be  wanting,  all  other  proofs 
that  we  are  suitably  aifected  with  the  prevalence  of 
vice,  will  avail  nothing.  It  is  this,  which  distin- 
guishes the  real  mourner  from  the  proud,  censori- 
ous, self  righteous  hypocrite,  who  condemns  others 
that  he  may  exalt  himself,  who  censures  the  mote 
in  his  brother's  eye,  but  knows  nothing  of  the  beam 
in  his  own ;  whose  language  to  God  is,  I  thank 
thee,  that  I  am  not  like  other  men ;  and  to  his  fel- 
low creatures,  stand  by  thyself,  come  not  near  me, 
for  I  am  holier  than  thou.  Such  are,  of  all  persons, 
most  hateful  to  God,  and  the  most  unlike  the  char- 
acters mentioned  in  our  text.  In  fact,  it  will  ever 
be  found,  that  he,  who  is  most  affected  by  the  sins 
of  others,  will  mourn  most  sincerely  and  feelingly 
for  his  own  ;  and  that  he  who  is  most  solicitous  for 
his  own  salvation,  will  exhibit  the  greatest  concern 


OF  DELIVERANCE.  369 

for  the  salvation  of  the  souls  of  his  fellow  creatures. 

Thus  have  we  endeavored  to  shew  what  is  im- 
plied in  being  suitably  affected  with  the  vices,  that 
prevail  among  us.     Should  any  one  feel  disposed  to 
question  the  truth  of  the  observations,  which  have 
been  made,  it  would  be  easy  to  confirm  them,  did 
time  permit,  by  appealing  to  the  history  of  Noah,  of 
Lot,  of  Moses,  of  David,  of  Hezekiah,  of  Ezra,  of 
Nehemiah,  of  the  prophets,  of  the  apostles,  nay,  of 
our  blessed  Lord  himself ;  nor  would  it  be  difficult 
to  prove,  that  there  is  scarcely  a  good  man  men- 
tioned in  the  scriptures,  who  was  not  thus  affected 
with  the  sins  of  the  age,   and  country  in  which  he 
lived.     But  it  is  necessary  that  we  hasten  to  shew, 
as  was  proposed, 

II.  That  on  such,  as  are  thus  affected,  God  will 
set  a  mark  of  deliverance,  when  those  around  them 
are  destroyed  by  his  desolating  judgments.  The 
truth  of  this  proposition  may  be  inferred, 

1.  From  the  justice  of  God.  It  will  be  recollec- 
ted, that  national  judgments  are  always  the 
consequence  of  national  sins.  But  in  the  guilt  of 
these  sins  the  characters  we  are  describing  do  not 
share.  On  the  contrary,  they  mourn  for  them, 
hate  them,  and  oppose  them,  by  every  means  in 
their  power.  If  their  endeavors  to  promote  nation- 
al reformation  are  unsuccessful,  the  guilt  does  not 
lie  at  their  door.  Justice,  therefore,  forbids  that 
they  should  share  in  the  punishment,  which  this 
guilt  brings  down.  As  they  have  separated  them- 
selves from  others  by  their  conduct,  it  requires  that 
47 


370  THE  MARK 

a  mark  of  separation  and  deliverance  should  be  set 
upon  them  by  the  hand  of  a  righteous  God.  Hence 
the  plea  of  Abraham  with  regard  to  Sodom,  a  plea 
of  which  God  tacitly  allowed  the  force.  Far  be 
it  from  thee  to  destroy  the  righteous  with  the  wick- 
ed ;  and  that  the  righteous  should  be  as  the  wicked, 
that  be  far  from  thee  :  shall  not  the  Judge  of  all 
the  earth  do  right  ?  It  is  true,  that  the  characters, 
of  whom  we  are  speaking,  have,  like  others,  viola- 
ted the  law  of  God,  and  are  by  nature  children  of 
wrath,  and  exposed  to  its  awful  curse.  But  how- 
ever guilty  they  may  be  as  individuals,  in  the  sight 
of  a  heart-searching  God,  they  are  blameless,  con- 
sidered merely  as  members  of  a  community,  and  it 
is  in  this  light  only  that  they  are  here  considered. 
Justice  itself,  therefore,  requires,  that  they  should 
be  spared,  and  there  is  no  doubt  that  God  often 
suspends  the  punishment  merited  by  guilty  nations, 
lest  the  righteous  should  be  involved  in  their  des- 
truction. Witness  the  preservation  of  guilty  Zoar 
for  the  sake  of  Lot,  and  the  declaration  of  the  de- 
stroying angel,  I  cannot  do  any  thing  till  thou  be 
come  thither. 

The  truth  of  the  proposition  we  are  considering, 
may  be  inferred, 

2.  From  God's  holiness.  As  a  holy  God  he  can- 
not but  love  holiness ;  he  cannot  but  love  his  own 
image  ;  he  cannot  but  love  those  who  love  him. 
But  the  characters,  of  whom  we  are  speaking, 
evince  by  their  conduct,  that  they  do  love  God. 
They  bear  his  image.    His  name  is  written  in  their 


OF  DELIVERANCE.  371 

foreheads.  Like  the  righteous  God  they  love 
righteousness  and  hate  and  oppose  iniquity.  It 
is  their  love  to  God  and  their  holy  jealousy  for 
the  honor  of  his  great  name,  which  causes  them 
to  mourn  when  he  is  disobeyed  and  dishonored. 
His  cause,  his  interest,  his  honor,  they  consider  as 
their  own.  A  holy  God,  therefore,  will,  nay,  he 
must,  display  his  approbation  of  holiness  by  placing 
upon  them  a  mark  of  distinction.  While  he  loves 
holiness,  while  he  loves  himself,  he  cannot  but  love 
them,  and  cause  all  things  to  work  together  for 
their  good. 

The  truth  of  this  assertion  we  infer, 
3.  From  his  faithfulness.  God  has  said,  Them 
that  honor  me  I  will  honor.  But  none  honor  him 
more  highly  than  those,  who  appear  openly  and 
resolutely  on  his  side,  in  opposition  to  sin.  His 
truth,  his  faithfulness  then  requires,  that  he  should 
honor  them  by  placing  upon  them  some  mark 
of  distinction.  Besides,  those  who  are  affected 
with  the  sins  of  mankind  in  the  manner  described 
above,  exhibit  the  most  infallible  proof,  that  they  are 
the  genuine  disciples  of  Christ,  and  the  real  chil- 
dren of  God.  Like  their  heavenly  Father  and  their 
divine  Redeemer,  they  are  grieved  with  the  sins  of 
rebellious  man.  They  have  complied  with  the 
command  which  says,  Come  ye  out  from  among 
them,  and  be  ye  separate ;  and  I  will  be  a  father 
unto  you,  and  ye  shall  be  my  sons  and  daughters. 
But  if  they  are  children,  then  heirs  ;  heirs  of  God, 
of  all  the  exceeding  great  and  precious  promises. 


372  THE  MARK 

which  are  given  us  in  Christ  Jesus  ;  promises,  which 
the  eternal  purpose  and  solemn  oath  of  God  bind 
him  to  fulfil.  He  has  provided  for  them  chambers 
of  protection.  His  name  is  a  strong  tower,  into 
which  they  flee,  and  are  safe  ;  and  to  this  place  of 
refuge  he  invites  them.  Come,  my  people,  enter 
into  thy  chambers,  and  hide  thyself  for  a  little  mo- 
ment, till  the  indignation  be  overpast. 

Thus  it  appears,  that  the  justice,  the  holiness, 
and  the  faithfulness  of  God,  unitedly  bind  him  to 
set  a  mark  of  deliverance  on  those,  who  are  suita- 
bly affected  with  the  sins  of  their  fellow  creatures. 
But  these  arc  the  perfections,  which,  as  sinners, 
we  have  the  greatest  reason  to  fear.  If  then  they 
secure  our  safety,  how  safe  must  we  be. 

Lastly — That  God  actually  does  set  a  mark  of 
deliverance  on  such  characters,  is  evident  from  va- 
rious facts  recorded  in  scripture.  See,  for  instance, 
Noah,  that  preacher  of  righteousness,  saved  in  the 
midst  of  a  drowning  world.  See  Lot,  whose  right- 
eous soul  was  grieved  and  vexed  with  the  wickedness 
of  the  Sodomites,  snatched  as  a  brand  from  the 
burning  storm,  which  overthrew  the  cities  of  the 
plain.  See  Elijah,  who  was  jealous  for  the  honor 
of  the  Lord  of  Hosts,  fed  by  ravens,  when  all  his 
countrymen  were  suffering  the  miseries  of  drought 
and  famine.  See  Jeremiah,  Baruch,  and  Ebed- 
melech,  escaping  unhurt  from  the  perils  of  fire  and 
sword,  when  Jerusalem  was  taken  by  storm  ;  and 
the  disciples  of  our  Lord,  many  years  after,  saved 
by  his  warnings  from  the  Roman  sword,  while  their 


OF  DELIVERANCE.  373 

countrymen  were  destroyed.  And  though  the  age 
of  miracles  has  passed  away,  yet  had  we  an  inspired 
history  of  the  world  from  the  days  of  the  apostles, 
we  should  doubtless  find  recorded  many  equally 
striking  proofs  of  God's  care  of  his  people  ;  for  it 
is  still  true,  to  adopt  the  language  of  St.  Peter,  that 
the  Lord  knoweth  how  to  deliver  the  godly,  and  to 
reserve  the  unjust  to  the  day  of  judgment  to  be 
punished.  Will  it  be  objected  to  this  statement, 
that  facts  equally  strong  may  be  adduced  on  the 
other  side  ;  facts,  which  prove  that  God  does  not 
always  thus  deliver  his  people  ?  We  allow  it.  We 
allow  that  the  real  friends  of  God  often  drink  deep- 
ly of  the  cup  of  affliction,  which  is  put  into  the 
hands  of  sinful  nations  ?  But  why  is  it  so  ?  It  is 
because  they  first  partake  of  their  sins.  It  is  be- 
cause they  do  not  bear  a  public  testimony  for  God, 
and  oppose  as  they  ought  the  progress  of  vice  and 
infidelity.  They  suffer  themselves  to  be  entangled 
by  that  fear  of  man,  which  bringeth  a  snare,  and  to 
be  guided  by  the  heaven-distrusting  counsels  and 
temporizing  policy  of  that  earthly,  sensual  wisdom, 
which  is  too  often  miscalled  prudence.  They  con- 
duct in  such  a  manner,  as  to  leave  it  doubtful 
whether  they  are  the  real  children  of  God ;  and, 
therefore,  he  treats  them  in  such  a  manner,  as  often 
causes  them  and  others  to  doubt  whether  he  is  their 
Father.  Were  they  always  suitably  affected  with 
the  sins  which  prevail  around  them,  they  would 
much  less  frequently  share  in  the  calamities  which 
those  sins  occasion.     But  it  will  perhaps  be  said, 


374  THE  MARK 

that  many  of  the  most  bold  and  faithful  servants  of 
God  and  opposers  of  vice,  have  suffered  even  unto 
blood  striving  against  sin.  We  grant  it,  but  still  it 
is  true,  that  the  mark  of  God  was  upon  them.  It 
appeared  in  those  divine  consolations,  which  raised 
them  far  above  suffering,  and  the  fear  of  death,  and 
enabled  them  to  rejoice  and  glory  in  tribulation. 
Did  not  Stephen  exhibit  this  mark,  when  his  mur- 
derers saw  his  face,  as  it  had  been  the  face  of  an 
angel?  Did  not  Paul  and  Silas  display  it,  when  at 
midnight  their  joy  broke  forth,  in  the  hearing  of 
their  fellow  prisoners,  in  rapturous  ascriptions,  and 
songs  of  praise  ?  Did  not  some  of  the  martyrs  dis- 
play it,  when  they  exclaimed  in  the  flames,  We  feel 
no  more  pain,  than  if  reposing  on  a  bed  of  roses  ? 
If  we  now  seldom  see  this  mark  of  God  set  upon 
his  children,  it  is  only  because  the  fires  of  persecu- 
tion are  extinguished,  and  because  such  christians 
as  Stephen,  and  Paul,  and  the  martyrs,  are  no 
longer  to  be  found  in  the  church. 

But  however  God  may  sometimes  see  fit  to  ex- 
pose such  as  truly  mourn  for  the  prevalence  of  sin, 
to  sufferings  in  this  world,  he  will  most  certainly 
set  a  mark  of  deliverance  upon  them  in  the  world 
to  come.  The  Son  of  God,  clothed  in  the  linen 
garments  of  his  priestly  office,  has  sprinkled  them 
with  his  blood,  which,  like  the  blood  of  the  passover, 
is  a  signal  for  the  destroying  angel  to  pass  them  by. 
He  has  set  upon  them  a  mark,  not  with  pen  and 
ink,  but  by  the  Spirit  of  the  living  God,  by  whom 
they  are  sealed  to  the  day  of  eternal  redemption. 


OF  DEL.IVERA1VCE.  375 

Thus  they  bear  the  mark  of  the  Lamb,  and  have 
their  Father's  name  written  in  their  foreheads, 
while  their  great  Intercessor  bears  their  names  en- 
graven in  his  book  of  life,  and  upon  the  palms  of 
his  hands  ;  and  neither  life,  nor  death,  nor  angels, 
nor  principalities,  nor  powers,  nor  things  present, 
nor  things  to  come,  shall  erase  them. 

IMPROVEMENT. 

My  hearers,  the  subject  we  have  been  consider- 
ing, at  all  times  interesting,  is  rendered  peculiarly 
so  to  us  by  the  circumstances  in  which  we  are  pla- 
ced. We  live  in  a  day,  when  the  judgments  of 
God  are  abroad  in  the  earth,  and  the  desolating 
flood,  after  laying  waste  many  nations  and  king- 
doms in  its  progress,  has  at  length  reached  our 
shores,  and  where  it  will  stop  God  only  knows. 
We  have,  however,  but  too  much  reason  to  expect 
the  worst.  The  same  sins  which  have  ruined  oth- 
er nations,  and  which,  wherever  they  exist,  pro- 
voke the  vengeance  of  offended  heaven,  evident- 
ly prevail  among  us  in  an  alarming  degree,  and 
give  us  just  occasion  to  fear,  that,  since  we  resem- 
ble the  old  world  in  its  vices,  we  shall  share  in  its 
plagues.  And  even  if  God  in  mercy  should  avert 
merited  ruin,  it  is  certain  that  we  must  all  appear 
at  the  judgment  seat  of  Christ,  to  receive  the 
things  done  in  the  body.  It  is,  therefore,  infinitely 
important  for  us,  both  in  a  temporal  and  in  a  reli- 
gious view,  to  ascertain  whether  we  are  in  the 
number  of  those,  upon  whom  God  has  set  a  mark 


376  THE  MARK 

of  deliverance,  that  his  destroying  angel  may  not 
touch  them.  From  our  subject  we  may  learn  this. 
If  we  are  in  the  number  of  those  who  sigh  and 
cry  for  all  the  abominations  that  are  committed 
among  us,  God  has  certainly  set  upon  us  a  mark 
of  deliverance  and  salvation  ;  but  if  not,  if  we 
contemplate  them  with  indifference,  or  while  we 
profess  to  lament,  make  no  exertions  to  repress 
them ;  we  have  reason  to  expect  nothing  but  a 
mark  of  reprobation.  Permit  me  then,  my  hearers, 
to  ask,  how  are  you  affected  with  the  sins  which 
prevail  among  us  ?  That  there  are  many  such  sins, 
sins  sufficient  to  excite  and  justify  our  most  pun- 
gent grief,  you  need  not  be  told.  You  cannot  but 
be  aware,  that  throughout  our  country,  vice  and 
impiety  are  awfully  prevalent ;  that  God?s  name  is 
most  daringly  profaned ;  that  his  day  is  by  multi- 
tudes dishonored  and  neglected;  that  his  friends 
and  institutions  are  ridiculed  and  despised  ;  that 
the  whirlpool  of  intemperance  is  engulfing  its 
thousands  and  tens  of  thousands,  and  that  the  soul 
is  almost  universally  neglected  and  undone.  The 
cry  of  our  sins,  like  that  of  Sodom  and  Nineveh, 
has  long  since  ascended  up  before  God.  My 
hearers,  how  are  you  affected  with  these  things  ? 
Are  you  more  disposed  to  weep  for  our  national 
sins,  than  for  the  miseries  which  we  feel,  and  the 
dangers  which  we  fear  ?  Are  you  endeavoring,  by 
your  example,  your  exertions,  and  your  prayers,  to 
repress  the  progress  of  vice  and  impiety  within 
your  sphere  of  action ;  and  do  you  appear  openly 


OF  DELIVERANCE.  377 

on  the  Lord's  side,  as  the  bold,  unwavering,  de- 
termined friends  of  religion  and  morality  ?  These 
are  questions  of  infinite  importance,  but  they  are 
questions  which  conscience  alone  can  answer.  To 
every  man's  conscience,  then,  we  appeal,  and  ask, 
should  God,  preparatory  to  our  destruction,  as  a 
people,  send  a  messenger  into  this  house,  to  set  a 
mark  on  all  who  are  suitably  affected  with  the  pre- 
vailing sins  of  the  age,  on  whose  foreheads  would 
the  delivering  mark  appear  ?  Would  it,  I  address 
the  question  to  every  hearer,  would  it  appear  on 
thine  ?  We  are  happy  to  have  it  in  our  power  to 
remark,  that  a  partial  answer  to  these  questions  is 
afforded  by  the  occasion  which  has  called  us  to- 
gether. The  existence  of  the  society  which  I  now 
address,  affords,  at  least,  presumptive  evidence, 
that  there  are  some  present,  who  do  not  contem- 
plate with  indifference,  the  progress  of  vice  and 
impiety ;  and  its  members  exhibit,  at  least,  one  of 
the  characteristic  features  of  the  persons  described 
in  our  text.  We  would  hope,  that  the  other  features 
necessary  to  complete  the  character,  are  not  want- 
ing ;  and  that,  while  they  are  unitedly  endeavoring 
to  check  the  progress  of  vice  by  their  exertions,  they 
are  individually  aiming  to  advance  the  same  object 
by  their  example  and  their  prayers.  My  brethren, 
if  this  hope  be  well  founded,  our  subject  affords 
you  encouragement,  ample  as  your  most  enlarged 
desires.  It  assures  you,  that  he,  who  humbles  him- 
self to  behold  what  is  done  in  heaven,  notices  and 
approves  the  sorrow,  with  which  you  contemplate 
48 


378  THE  MARK 

sin,  either  in  yourselves  or  others,  and  the  exer- 
tions which  you  are  making  to  repress  its  pro- 
gress. The  mark  of  the  eternal  God  is  upon  you. 
The  destroying  angel  is  forbidden  to  touch  you ; 
whatever  may  befal  our  country  or  the  world,  you 
are  safe  as  omnipotence  can  render  you.  The  new 
heaven  and  the  new  earth,  wherein  dwelleth  right- 
eousness, is  your  destined  habitation,  where  those 
sins,  which  you  now  hate  and  oppose,  shall  no  lon- 
ger molest  you,  and  where  you  shall  reap  the  glo- 
rious rewards,  which  the  Captain  of  our  salvation 
has  prepared  for  them  that  overcome.  Nor  is  this 
all.  The  cause  in  which  you  are  engaged  is  as 
honorable,  and  its  success  as  certain,  as  the  rewards 
of  victory  are  glorious.  It  is  the  cause  of  truth,  of 
religion,  of  God  ;  the  cause  in  which  all  holy  beings 
are  engaged ;  the  cause  in  which  the  Son  of  God 
laid  down  his  life.  It  will  be  finally  victorious. 
Will  it  be  descending  too  low,  if  I  add,  it  is  also  the 
cause  of  our  common  country.  It  is  on  the  exertions 
of  the  friends  of  morality  and  religion  alone,  that  its 
deliverance  from  present  calamities,  and  its  future 
welfare  depend.  It  is  in  the  field  of  conflict  be- 
tween virtue  and  vice,  between  religion  and  impiety, 
that  our  enemies  are  to  be  repelled  ;  that  peace  is 
to  be  conquered  for  us.  One  victory  gained  here, 
will  do  more  for  us  than  many  on  the  ocean  or 
the  land  ;  and  the  most  encouraging  circumstance 
attending  our  present  situation,  is,  that  a  faithful 
few  are  to  be  found  in  different  parts  of  our  land, 


OF  DELIVERANCE. 


who  are  willing  to  fight  the  battles  of  the  Lord, 
and  come  up  to  his  help  against  the  mighty. 

Go  on,  then  my  brethren,  and  prosper ;  secure 
of  the  good  wishes  and  co-operation  of  all  the  real 
friends  of  God,  and  of  man,  and  of  our  country  ; 
nay  more,  secure  of  the  blessing  and  assistance  of 
him,  who  has  promised,  that,  when  the  enemy 
comes  in  as  a  flood,  his  Spirit  shall  lift  up  a  stand- 
ard against  him.  We  will  only  add  the  address  of 
the  prophet  to  Asa  and  his  people,  while  engaged 
in  the  work  of  national  reformation  with  its  happy 
effect.  The  Lord  is  with  you,  while  ye  be  with 
him.  Be  strong,  therefore,  and  let  not  your  hands 
be  weak,  for  your  work  shall  be  rewarded.  When 
Asa  heard  these  words,  he  took  courage,  and  put 
away  all  abominations  out  of  the  land.  May  God 
grant  that  you  feel  encouraged  in  a  similar  manner 
to  repress,  with  a  prudent  and  vigorous  hand,  every 
abomination  which  shall  attempt  to  raise  its  baleful 
head  among  you. 

And  are  there  any  present,  who  cannot  cordially 
unite  in  this  prayer ;  any,  who  contemplate  the 
formation  and  the  exertions  of  this  society  with  an 
unfriendly  eye  ;  any,  who,  instead  of  feeling  dispos- 
ed to  sigh  and  cry  on  account  of  the  prevalence 
of  vice  and  irreligion,  are  disposed  to  consider  it 
as  a  proof  of  weakness  or  superstition  to  be  thus 
affected  ?  If  any  such  there  are,  permit  me  to  ask, 
ought  not  the  creatures,  the  subjects,  the  children 
of  God  to  mourn,  when  their  Creator,  their  Sover- 
eign, their  Father,  is  dishonored  ?     Ought  not  the 


380  THE  MARK  OP  DELIVERANCE. 

friends  of  our  Redeemer  to  feel  grieved,  when  he  is 
neglected  and  crucified  afresh  ?  Ought  not  all, 
who  love  their  country,  to  lament,  when  they  see 
the  same  sins  prevailing  among  us,  which  have  al- 
ready drawn  down  the  vengeace  of  heaven  on  so 
many  once  flourishing  kingdoms  ;***** 


SERMON  XX. 

THE  CHRISTIAN  MANNER  OF  EXPRESSING 
GRATITUDE. 

II.  TIMOTHY    I.  16,  17,  18. 

THE  LORD  GIVE  MERCY  UNTO  THE  HOUSE  OF  ONESIFHORUS  ;  FOR  HE  OFT 
REFRESHED  ME,  AND  WAS  NOT  ASHAMED  OF  MY  CHAIN.  RUT  WHEN  HE 
WAS  IN  ROME,  HE  SOUGHT  ME  OUT  VERY  DILIGENTLY,  AND  FOUND  ME. 
THE  LORD  GRANT  UNTO  HIM,  THAT  HE  MAY  FIND  MERCY  OF  THE  LORD 
IN  THAT  DAY. 

The  enemies  of  Christianity,  while  stating  its 
supposed  defects,  have  asserted,  that  it  recognizes 
neither  patriotism  nor  friendship  as  virtues  ;  that  it 
discountenances,  or  at  least  does  not  encourage, 
the  exercise  of  gratitude  to  human  benefactors  ; 
and  that  its  spirit  is  unfriendly  to  many  of  the  finer 
feelings  and  sensibilities  of  our  nature.  But  these 
assertions  prove  only  that  those  who  make  them 
are  unacquainted  with  the  religion,  which  they 
blindly  assail.  Nothing  more  is  necessary  to  show 
that  they  are  groundless,  than  a  reference  to  the 
character  of  St.  Paul.  This  distinguished  apostle 
of  Jesus  Christ  was,  in  a  degree  which  has  seldom, 
if  ever,  been  equalled,  imbued  with  the  spirit,  and 
controlled  by  the  influence,  of  that  religion,  which 
he  at  once  inculcated  and  exemplified.  Yet  we 
find  in  his  writings  the  most  touching  expressions, 
and  in  his  life  the  most  striking  exhibitions,  of  love 
to  his  countrymen,  friendship,  gratitude,  and  indeed 


382  THE  CHRISTIAN  MANNER 

of  every  sentiment  and  feeling,  which  gives  either 
nobleness  or  loveliness  to  human  character.  We 
readily  admit,  however,  or  rather  we  assert  it  as 
an  important  truth,  that  his  religion,  though  it  ex- 
tinguished none  of  these  feelings,  modified  them 
all.  It  infused  into  them  its  own  spirit,  regulated 
their  exercises  and  expressions  by  its  own  views, 
and  thus  stamped  upon  them  a  new  and  distinctive 
character.  It  baptized  them,  if  I  may  be  allowed 
the  expression,  with  the  Holy  Ghost,  in  the  name 
of  Jesus  Christ.  Hence,  the  apostle  expressed 
neither  his  patriotism,  nor  his  friendship,  nor  his 
gratitude,  precisely  as  he  would  have  done,  before 
his  conversion  to  Christianity. 

These  remarks,  so  far  at  least  as  they  relate  to 
gratitude,  are  illustrated  and  verified  by  the  passage 
before  us,  in  which  he  expresses  his  sense  of  obli- 
gation to  a  human  benefactor.  This  benefactor 
was  Onesiphorus,  who  appears  to  have  been  an 
Ephesian  of  wealth  and  distinction,  and  who  had 
in  various  ways,  and  on  different  occasions,  mani- 
fested a  generous  concern  for  the  apostle's  welfare. 
Especially  had  he  manifested  such  a  concern,  when 
St.  Paul,  oppressed  by  powerful  enemies,  forsaken 
by  those  who  ought  to  have  assisted  him,  and  strug- 
gling without  success  to  regain  his  liberty,  lay 
bound  in  fetters  at  Rome.  While  he  was  in  this 
destitute  and  friendless  condition,  borne  down  by 
a  power,  which  it  seemed  impossible  for  him  to 
resist,  Onesiphorus  generously  espoused  his  cause, 
sought  him  out  very  diligently  and  found  him,  sup- 


OP  EXPRESSING  GRATITUDE.  383 

plied  his  wants  from  his  own  stores,  and  was  not 
ashamed  to  be  known  as  the  friend  and  patron,  of 
a  poor  despised  prisoner  in  chains.  This  unex- 
pected kindness  from  a  stranger,  a  foreigner,  on 
whom  he  had  no  natural  claims, — kindness,  too, 
displayed  at  a  time,  when  cool  friends  prudently 
kept  at  a  distance,  and  many  of  his  own  country- 
men were  among  his  bitterest  enemies,  made  a 
deep  impression  upon  the  grateful  heart  of  St. 
Paul.  The  gratitude,  which  he  felt,  it  was  natural 
that  he  should  express ;  nor  was  there  any  thing 
in  his  religion,  which  forbade  him  to  express  it. 
But  though  his  religion  forbade  neither  the  exer- 
cise nor  the  expression  of  gratitude,  it  taught  him  to 
express  it  in  such  a  manner,  as  became  a  christian, 
an  apostle,  a  servant  of  that  Master,  whose  kingdom 
is  not  of  this  world.  He  did  not  therefore  idolize 
his  benefactor ;  he  did  not  load  him  with  flattering 
applauses  :  but  from  the  fulness  of  his  heart  he 
poured  out  a  prayer  for  him  to  that  God,  who  alone 
could  reward  him,  as  the  apostle  wished  him  to  be 
rewarded.  In  this  prayer  he  asked  for  him  and 
his  family  the  same  favor,  which,  as  we  learn  from 
his  life  and  writings,  he  supremely  desired  and 
sought  for  himself.  This  was  an  interest  in  God's 
pardoning  mercy.  The  Lord,  he  cries,  give  mercy 
unto  his  house.  The  Lord  grant  unto  him,  that 
he  may  find  mercy  of  the  Lord  in  that  day. 

It  is  more  than  possible,  that,  to  some  persons 
this  mode  of  expressing  gratitude  will  appear  frigid, 
unmeaning,  and  unsatisfactory.     They  will  regard 


384  THE  CHRISTIAN  MANNER 

it  as  a  very  cheap  and  easy  method  of  requiting  a 
benefactor  ;  and,  were  the  case  their  own,  they 
would  probably  prefer  a  small  pecuniary  recom- 
pense, or  an  honorary  reward,  to  all  the  prayers 
which  even  an  apostle  could  offer  on  their  behalf. 
It  is  certain,  however,  that  such  persons  estimate 
the  value  of  objects  very  erroneously,  and  that 
their  religious  views  and  feelings  differ  very  widely 
from  those  which  were  entertained  by  St.  Paul. 
But  so  far  as  any  man's  religious  views  differ  from 
those,  which  he  entertained,  they  must  differ  from 
truth ;  for  the  apostle,  it  will  be  recollected,  was 
guided  by  inspiration ;  his  religious  views  were 
imparted  to  him  by  the  unerring  Spirit  of  God  ; 
they  must,  therefore,  have  been  in  perfect  accord- 
ance with  truth.  It  is  surely  then  most  important, 
that  we  should  ascertain  what  they  were,  in  order 
that  we  may  make  them  our  own.  What  they 
were  respecting  some  most  interesting  subjects,  we 
may  learn  from  the  passage  before  us.  From  this 
passage  we  may  also  learn,  in  what  manner  it  be- 
comes the  disciples  and  ministers  of  Christ  to 
express  their  gratitude  to  human  benefactors.  And 
no  one,  who  shall  adopt  the  religious  views,  by 
which  St.  Paul  was  influenced,  can  fail  to  perceive 
that  the  method,  which  he  employed  for  this 
purpose,  was  most  worthy  of  himself,  and  most 
wisely  adapted  to  promote  the  best  interests  of  the 
friend,  to  whom  he  felt  himself  indebted.  What 
these  views  were  let  us  now  endeavor  to  ascertain. 
In  the  petition,  which  was  offered  by  the  apostle 


OF   EXPRESSING  GRATITUDE.  385 

for  his  benefactor,  mention  is  made  of  a  day  to 
which  that  petition  has  reference.  The  Lord  grant 
unto  him,  that  he  may  find  mercy  of  the  Lord  in 
that  day.  The  mode  of  expression  here  employed 
is,  in  some  respects,  peculiar,  and  worthy  of  re- 
mark. It  is  a  mode  of  expression,  which  men 
never  adopt,  except  when  they  speak  of  some  sub- 
ject, of  which  their  hearts  are  full.  While  it  seems 
intended  to  designate  a  particular  day,  it  furnishes 
no  mark  or  description,  by  which  the  day  referred 
to  can  be  ascertained.  The  same  expression  is, 
however,  frequently  used  in  other  parts  of  the  in- 
spired volume,  and  from  the  connection  in  which 
it  is  invariably  found  we  may  infer  with  certainty 
what  day  is  intended  by  it.  It  is  '  the  great  day,  for 
which  all  other  days  were  made,'  the  last  day  of 
time  and  the  first  day  of  eternity,  the  day*  of  general 
judgment  and  retribution,  in  which  the  mighty  Ma- 
ker, and  Sovereign,  and  Judge  of  the  universe,  will 
summon  all  intelligent  creation  before  his  tribunal, 
and  subject  them  to  a  trial,  on  the  result  of  which, 
their  eternal  destiny  will  depend.  This  day  is  else- 
where styled,  the  day  of  the  Lord,  the  great  day  of 
his  wrath,  and  the  great  day  of  God  Almighty.  It 
is  the  day  of  the  Lord,  says  an  apostle,  in  which  the 
heavens  being  on  fire  shall  be  dissolved,  and  pass 
away  with  a  great  noise,  and  the  elements  shall 
melt  with  fervent  heat,  and  the  earth  with  all  the 
works  that  are  therein  shall  be  burnt  up.  When 
that  day  shall  arrive,  the  Lord  himself  will  descend 

from  heaven  with  a  shout,  with  the  voice  of  the 
49 


386  THE  CHRISTIAN  MANNER 

archangel,  and  with  the  trump  of  God,  and  every 
eye  shall  see  him  coming  in  the  clouds  with  power 
and  great  glory;  and  all  that  are  in  their  graves 
shall  hear  his  voice,  and  come  forth  ;  they  that  have 
done  good,  to  the  ressurrection  of  life,  and  they 
that  have  done  evil,  to  the  resurrection  of  damna- 
tion. Then  shall  be  realized  what  St.  John  saw  in 
vision.  I  saw,  he  says,  a  great  white  throne,  and 
him  who  sat  upon  it,  before  whose  face  the  heav- 
ens and  the  earth  fled  away,  and  there  was  found 
no  place  for  them.  And  I  saw  the  dead,  small  and 
great,  stand  before  God,  and  the  books  were  open- 
ed, and  the  dead  were  judged  out  of  those  things 
that  were  written  in  the  books,  according  to  their 
works.  Such,  my  hearers,  is  the  day  here  intend- 
ed, and  such  are  some  of  its  attending  circumstan- 
ces and  events.  To  the  mind  of  St.  Paul,  who 
possessed  that  faith,  which  is  the  evidence  of 
things  not  seen,  this  day,  with  all  its  infinitely  glo- 
rious and  tremendous  realities,  was,  in  effect,  ev- 
er present  and  visible.  His  mental  eye,  aided  by 
the  light,  and  strengthened  by  the  energies  of  in- 
spiration, even  then  saw  its  dawn  in  the  distant 
horizon.  To  that  day  his  thoughts  and  affections 
were  chained.  With  reference  to  that  day  he  was 
constantly  acting.  To  secure  mercy  for  himself 
and  for  his  fellow  sinners  in  that  day,  was  the 
great  object  for  which  he  lived,  and  labored,  and 
suffered,  and  for  the  sake  of  which  he  counted 
not  even  his  life  dear.  No  wonder,  then,  that, 
when  he  had  occasion  to  mention  such  a  day  as 


OF  EXPRESSING  GRATITUDE.  387 

this,  a  day,  which  thus  occupied  and  engrossed  his 
whole  soul,  he  should  style  it  simply,  that  day,  and 
take  it  for  granted  that  every  hearer  would  perceive 
at  once,  what  day  he  intended.  No  wonder,  that 
the  transcendent  brightness  of  such  a  day,  should, 
in  his  view,  eclipse  the  light  of  other  days,  and  that 
he  should  speak  of  it  as  if  it  were  the  only  day 
which  deserved  the  name.  And  no  wonder,  that, 
with  such  a  day  in  his  eye,  he  did  not  pray  that  his 
benefactor  might  be  recompensed  by  the  enjoy- 
ment of  wealth,  and  honor,  and  prosperity,  in  the 
present  world.  To  his  mind,  engrossed  as  it  was 
by  far  nobler  objects,  all  these  things,  and  indeed 
all  which  this  world  can  afford,  must  have  appear- 
ed worthless  and  empty  indeed.  And  how  could 
he  ask  for  his  friend  a  portion,  with  which  he 
would  not  have  satisfied  himself ;  how  could  he 
ask  for  him  a  portion  in  this  world  only,  when  his 
inspired  eye  saw  the  flames,  in  which  it  is  destined 
to  be  consumed,  just  ready  to  kindle  around  it,  and 
wrap  it  in  the  blaze  of  a  general  conflagration  ! 
Might  it  not  rather  be  expected,  that  he  would  ask 
for  him  a  favor  connected  with  the  great  day, 
which  he  saw  approaching  ;  a  favor,  the  bestowal 
of  which  would  secure  his  safety  amidst  all  its  per- 
ils, and  his  happiness  forever  ?  Such  a  favor  he 
did  ask.  And  that  he  should  ask  it,  was  a  natural 
consequence  of  the  religious  views,  which  he  enter- 
tained. He  knew  that  his  friend  was  an  ac- 
countable creature,  in  a  state  of  probation  for  eter- 
nity, that  he,  in  common  with  the  rest  of  mankind, 


388  THE  CHRISTIAN  MANNER 

must  appear  at  the  bar  of  God  in  the  judgment 
day  ;  and  that  the  sentence,  which  he  should  then 
receive,  would  either  raise  him  to  the  enjoyment 
of  happiness  inconceivable,  or  plunge  him  into 
wretchedness  inexpressible.  Knowing  these  things, 
how  could  he  do  otherwise  than  breathe  out  a  fer- 
vent prayer,  that  his  benefactor  might  be  prepared 
to  receive  a  favorable  sentence,  and  find  mercy 
of  the  Lord,  his  judge,  at  that  day. 

But  what  is  the  precise  import  of  the  petition, 
that  he  might  then  find  mercy,  and  what  did  it  im- 
ply ?  An  answer  to  these  questions  will  throw 
much  additional  light  on  the  views,  which  were 
entertained  by  the  apostle,  when  he  uttered  the 
prayer  before  us.  Mercy,  as  exercised  by  a  judge, 
or  a  sovereign,  is  the  opposite  of  justice.  It  is 
shewn  only,  when  the  guilty  are  spared,  or  when 
they  are  treated  more  favorably  than  they  deserv- 
ed. Its  brightest  display  is  made,  when  a  crimi- 
nal, justly  condemned  to  die,  is  pardoned.  God, 
the  universal  Sovereign  and  Judge,  shews  mercy, 
when  he  pardons  those,  who  were  justly  doomed  by 
his  righteous  law  to  the  second  death ;  that  death, 
from  which  there  is  no  resurrection.  To  pray  that 
any  one  may  find  mercy  of  him  at  the  judgment 
day,  is  to  pray  that  he  may  then  be  pardoned,  or 
saved  from  deserved  punishment,  and  accepted 
and  treated  as  if  he  were  righteous.  St.  Paul, 
when  he  prayed  that  Onesiphorus  might  find  mer- 
cy of  his  Judge  at  that  day,  must  then  have  believ- 
ed, that  he  would  at  that  day  need  mercy  or  par- 


OF  EXPRESSING  GRATITUDE.  339 

don.  And  if  so,  he  must  have  believed,  that,  in 
the  sight  of  God,  he  was  guilty  ;  for  by  the  guilty 
alone  can  pardoning  mercy  be  needed.  The  in- 
nocent need  nothing  but  justice.  They  may  stand 
boldly  and  safely  on  the  ground  of  their  own  mer- 
its. But  the  apostle  well  knew,  that,  on  this 
ground,  not  a  single  individual  of  the  human  race 
can  stand  before  God  in  judgment.  He  knew,  for 
he  often  declared,  that  all,  without  a  single  excep- 
tion, have  sinned,  and  come  short  of  the  glory  of 
God  ;  and  that  in  his  sight  no  man  living  can  be 
justified  by  any  performances  or  merits  of  his  own. 
He  knew,  that,  however  blameless  or  excellent  any 
man's  character  may  appear  in  the  view  of  men, 
he  has  sinned  against  the  statute  book  of  heaven, 
against  the  Supreme  Legislator's  great  law  of  love, 
that  law,  which  binds  him  to  love  the  Lord  his 
God  with  all  his  heart,  and  soul,  and  mind,  and 
strength,  and  his  neighbor  as  himself.  He  knew, 
that,  when  tried  by  this  law  before  an  omniscient, 
heart-searching  Judge,  he  must  inevitably  be  found 
guilty,  and  receive  a  sentence  of  condemnation, 
and  that  mercy  alone  could  then  save  him.  In- 
deed these  are  among  the  fundamental  truths  of 
that  gospel,  which  the  apostle  made  it  the  great 
business  of  his  life  to  proclaim.  To  these  truths 
every  fact  and  doctrine  of  that  gospel  bears  testi- 
mony. Why  was  a  Saviour  provided  for  all  men, 
if  all  men  are  not  sinners  ?  Why  did  that  Saviour 
command  his  gospel  to  be  preached  to  all  men,  if  all 
men  do  not  need  salvation  ?    Why  is  mercy  offered 


390  THE  CHRISTIAN  MANNER 

to  all  men,  why  are  all  men  exhorted  to  seek  it, 
if  all  do  not  need  mercy  ?  And  these  truths,  which 
had  been  revealed  to  him  and  engraven  upon  his 
heart  by  the  Spirit  of  God,  the  apostle  could 
neither  disbelieve  nor  forget ;  nor  could  he  suffer 
himself  to  be  so  far  blinded  by  admiration,  or 
friendship,  or  gratitude,  as  to  except  even  his  ben- 
efactor from  their  universal  application.  No ;  kind, 
and  generous,  and  noble,  as  was  the  disposition, 
which  that  benefactor  had  manifested,  and  dispo- 
sed as  the  apostle  must  have  been  to  view  his 
character  in  the  most  favorable  light,  he  knew  it 
could  not  meet  the  demands  of  God's  perfect  law. 
He  could  not  concealfrom  himself  the  unpleasant 
truth,  that  his  friend  was,  like  other  men,  a  sinner, 
and  that  as  such  he  would  need  mercy  of  the  Lord 
at  that  day.  And  had  Onesiphorus  distinguished 
himself  as  a  benefactor,  not  to  himself  only,  but 
to  his  country ;  had  he  sacrificed  much,  and  haz- 
arded every  thing  to  secure  her  liberty,  the  apos- 
tle would  still  have  entertained  the  same  views  re- 
specting his  character  and  situation  in  the  sight 
of  God.  He  entertained,  and  often  expressed,  the 
same  views  respecting  himself.  He  knew,  that, 
notwithstanding  the  blamelessness  of  his  external 
conduct,  his  zeal  and  fidelity  in  preaching  the  gos- 
pel, and  all  his  unexampled  sacrifices,  labors,  and 
sufferings  in  the  service  of  Christ,  he  should  still 
need  mercy  at  that  day ;  that  justice  would  con- 
demn, and  that  mercy  alone  could  save  him.  And 
were  he  now  alive,  were  he  a  native  of  our  coun- 


OP  EXPRESSING  GRATITUDE.  391 

try,  and  were  he  standing  in  the  midst  of  us  with 
all  the  feelings  and  partialities  of  his  countrymen 
glowing  in  his  hosom,  he  would  believe,  and  would 
not  hesitate  to  declare,  that  our  own  Washington, 
beloved,  admired,  and  revered  as  he  justly  was, 
and  is,  will  need  the  mercy  of  his  judge  at  that  day. 

Are  there  any  present,  whose  feelings  revolt  at 
this  assertion  ?  Let  them  then  select  the  most  illus- 
trious individual  of  our  race  ;  let  that  individual 
be,  if  they  please,  Washington  himself;  let  them 
suppose  him  to  approach,  with  a  fearless  air,  the 
judgment  seat  of  the  Eternal,  and  say  to  him  who 
sits  upon  it, — I  demand  to  be  exempted  from  every 
expression  of  thy  displeasure,  and  to  have  ever- 
lasting life  conferred  on  me  as  my  due.  I  have 
earned  it,  I  deserve  it,  justice  awards  it  to  me ; 
give  me  but  justice,  and  I  ask  no  more.  Reserve 
thy  mercy  for  such  as  need  it.  Would  you  not 
strongly  reprobate  language  like  this  ?  Then  must 
you  acknowledge,  that  no  man  can  claim  any 
thing  on  the  ground  of  justice  ;  that  all,  without 
exception,  will  need  mercy  at  that  day. 

A  distinguished  modern  philosopher,  Adam 
Smith,  well  known  by  his  celebrated  treatise  on 
the  Wealth  of  Nations,  has  some  remarks  relative 
to  this  subject,  which  are  so  just  and  apposite,  that 
you  will  readily  excuse  me  for  quoting  them. 
"Man,"  says  this  writer,  "when  about  to  appear 
before  a  being  of  infinite  perfection,  can  feel  but 
little  confidence  in  his  own  merit,  or  in  the  imper- 
fect  propriety  of  his  own   conduct.     To  such   a 


392  THE  CHRISTIAN  MANNER 

being,  he  can  scarce  imagine,  that  his  littleness  and 
weakness  should  ever  seem  to  be  the  proper  object 
either  of  esteem  or  regard.  But  he  can  easily 
conceive  how  the  numberless  violations  of  duty, 
of  which  he  has  been  guilty,  should  render  him 
the  object  of  aversion  and  punishment ;  nor  can 
he  see  any  reason  why  the  divine  indignation 
should  not  be  let  loose  without  any  restraint,  upon 
so  vile  an  insect  as  he  is  sensible  that  he  himself 
must  appear  to  be.  If  he  would  still  hope  for 
happiness  he  is  conscious  that  he  cannot  demand 
it  from  the  justice,  but  that  he  must  entreat  it  from 
the  mercy  of  God.  Repentance,  sorrow,  humilia- 
tion, contrition  at  the  thought  of  his  past  conduct, 
are,  upon  this  account,  the  sentiments  which  be- 
come him,  and  seem  to  be  the  only  means,  which 
he  has  left,  of  appeasing  that  wrath  which  he  has 
justly  provoked.  He  even  distrusts  the  efficacy  of 
all  these,  and  naturally  fears,  lest  the  wisdom  of 
God  should  not,  like  the  weakness  of  man,  be  pre- 
vailed upon  to  spare  the  crime,  by  the  most  im- 
portunate lamentations  of  the  criminal.  Some 
other  intercession,  some  other  sacrifice,  some  oth- 
er atonement,  he  imagines,  must  be  made  for  him, 
beyond  what  he  himself  is  capable  of  making,  be- 
fore the  purity  of  the  divine  justice  can  be  recon- 
ciled to  his  manifold  offences."  Such,  my  hear- 
ers, is  the  language  of  a  writer,  whom  no  one, 
that  is  acquainted  with  his  character,  can  suspect 
of  superstition,  or  weakness,  or  of  entertaining  too 
favorable  views  of  Christianity. 


OF   EXPRESSING  GRATITUDE.  393 

But  to  return — It  may,  perhaps,  be  said,  if  the 
apostle's  views  were  such  as  have  now  been  de- 
scribed, if  he  believed  that  justice  must  pronounce 
a  sentence  of  condemnation  on  all  without  excep- 
tion, on  what  could  he  found  a  hope,  that  either 
himself,  or  his  benefactor,  or  any  other  man,  will 
find  mercy  of  the  Lord  at  that  day  ?  Indeed,  how 
could  he,  while  he  entertained  such  views,  ask 
mercy  either  for  himself  or  for  others,  without  be- 
ing guilty  of  irreverent  presumption  ?  How  could 
he,  a  sinful  worm  of  the  dust,  dare  request  the  in- 
flexibly just  and  holy  Sovereign  of  the  universe,  to 
pronounce  from  his  judgment  seat,  a  sentence  more 
favorable  than  impartial  justice  required,  or  than 
it  would  seem  to  allow  ?  And  when  he  presented 
such  a  request,  did  he  not  appear  to  ask,  in  effect, 
that  the  Judge  of  all  the  earth  would  cease  to  do 
right ;  that  he  would  deviate  from  the  path  of 
equity,  sacrifice  his  justice,  and  sully  his  yet  un- 
spotted character,  for  the  sake  of  sparing  guilty 
creatures,  whom  law  and  justice  condemned  ? 
These  questions  are  perfectly  reasonable  and  prop- 
er, and  it  would  be  impossible  to  answer  them  in 
such  a  manner  as  to  justify  the  apostle,  were  not  a 
satisfactory  answer  furnished  by  the  gospel  of  Jesus 
Christ.  That  gospel  reveals  to  us  a  glorious  plan, 
devised  by  infinite  wisdom,  in  which  the  apparently 
conflicting  claims  of  justice  and  mercy  are  perfect- 
ly reconciled.  It  informs  us  that  God  was  in  Christ, 
reconciling  the  world  unto  himself,  not  imputing 

their  trespasses  unto  them ;  that  God  so  loved  the 
50 


394  THE  CHRISTIAN  MANNER 

world,  as  to  give  his  only  begotten  Son,  that  who- 
soever believeth  in  him  should  not  perish,  but  have 
everlasting  life.  It  informs  us,  that  in  consequence 
of  the  atonement,  which  this  Son  of  his  love  has 
made,  he  can  be  just,  and  yet  justify,  or  show  mercy 
to  him,  that  believeth  in  Jesus.  And  it  assures  us, 
that  to  every  one,  who  truly  believes  in  him,  abun- 
dant mercy  shall  be  shown.  On  this  ground  alone 
the  apostle  rested  all  his  own  hopes  of  finding 
mercy  at  that  day.  On  this  ground  alone  did  he 
found  a  hope,  that  his  benefactor  might  then  find 
mercy.  On  this  ground  alone,  did  he  dare  ask 
that  mercy  might  be  granted  him.  And  his  peti- 
tion, that  he  might  find  mercy,  involves  a  request, 
that  he  might  be  induced  to  become,  if  he  were  not 
already  such,  a  sincere  disciple  of  Jesus  Christ,  and 
be  found  among  his  faithful  followers  at  that  day  ; 
for  well  did  the  apostle  know,  that,  unless  he  were 
so,  he  must  inevitably  perish  without  mercy.  He 
knew,  that,  as  all  the  light  and  warmth,  which  we 
receive  from  the  sun,  come  to  us  through  the  me- 
dium of  its  beams,  so  all  the  mercy,  which  God 
will  ever  dispense  to  men,  must  come  to  them 
through  the  medium  of  his  Son  Jesus  Christ,  who 
is  the  brightness,  the  effulgence,  or  shining  forth 
of  his  glory.  Take  away  the  beams  of  the  sun, 
and  you  cut  us  off  from  all  the  benefits  which  we 
derive  from  that  luminary.  Take  away  Jesus 
Christ  the  Saviour,  and  yOu  cut  us  off  from  all  par- 
ticipation of  God's  mercy,  and  from  all  the  benefits 
which  that  mercy  bestows  upon  a  guilty  world. 


OF  EXPRESSING  GRATITUDE.  395 

And  the  man,  who  shuts  out  Jesus  Christ  from  his 
heart,  shuts  out  the  sunshine  of  God's  mercy  from 
himself,  and,  to  use  the  language  of  an  apostle,  has 
neither  part  nor  lot  in  the  matter. 

This  leads  us  to  remark,  farther,  that  though  the 
apostle  believed  all  men  will  need  mercy  of  the 
Lord  at  that  day,  he  did  not  believe  that  all  will 
then  find  mercy.  This  is  evidently  and  strongly 
implied  in  the  petition,  which  we  are  considering. 
Would  he  have  thought  it  necessary  to  pray  that 
Onesiphorus  might  find  mercy,  had  he  believed 
that  all  will  find  mercy  ?  Would  he  have  asked 
for  his  friend,  his  benefactor,  a  favor,  which,  he 
believed,  will  be  conferred  indiscriminately  upon 
all  ?  This  would  have  been  worse  than  idle.  It 
would  have  been  unworthy  of  himself,  and  a  mock- 
ery of  his  friend.  It  would  have  been  like  praying 
that  he  might  have  a  portion  of  the  air,  and  the 
light,  which  are  common  to  all.  When  he  prayed 
that  his  benefactor  might  find  mercy,  he  intimated 
that  it  was,  at  least,  possible,  that  he  might  fail  of 
finding  it.  And  when  he  prayed  that  the  Lord 
would  grant  unto  him  that  he  might  find  mercy,  he 
evidently  prayed  for  a  favor,  which  he  did  not 
suppose  would  be  granted  to  all.  Indeed,  he  knew, 
for  he  asserts,  that  all  do  not  believe.  And  he 
knew  that  those,  who  do  not  believe,  shall  not  see 
life,  but  that  the   wrath  of  God  abideth  on  them. 

My  hearers,  I  have  given  you  a  brief  sketch  of 
the  apostle's  religious  views,  so  far  as  they  are  ex- 
pressed or  implied  in  the  passage  under  considcra 


396  THE  CHRISTIAN  MANNER 

tion.  And  now  let  me  ask,  could  he,  with  such 
views,  have  expressed  his  gratitude  in  a  manner 
more  worthy  of  himself,  or  more  indicative  of  a 
wise  and  affectionate  concern  for  the  welfare  of 
his  benefactor,  than  by  offering  for  him  this  peti- 
tion ?  Would  not  the  favor,  which  it  requests,  have 
been  cheaply  purchased  by  Onesiphorus  at  the  ex- 
pense of  all  his  earthly  possessions  ?  And  can  any 
man,  whose  religious  views  resemble  those  of  St. 
Paul,  express  affection  for  his  children,  or  concern 
for  his  friends,  or  gratitude  to  his  benefactors, 
more  clearly  and  consistently,  than  by  beseeching 
God  to  grant  unto  them  that  they  might  find  mer- 
cy of  the  Lord  in  the  great  day  ? 

It  would  be  improper  to  conclude  this  discourse 
without  reminding  you,  that,  if  Onesiphorus,  not- 
withstanding all  his  generous  disposition  and  bene- 
ficient  actions,  will  need  mercy  of  the  Lord  at  that 
day,  then  each  of  you  my  hearers  will  certainly 
need  it.     Yes,  mortal,  accountable,  sinful  creature, 

That  awful  day  will  surely  come, 

The  appointed  hour  makes  haste, 
When  thou  must  stand  before  thy  Judge, 

And  pass  the  solemn  test. 

And  O,  how  greatly  wilt  thou  then  need  mercy, 
when,  stripped  of  all  thy  possessions,  of  all  thy 
friends,  thou  shalt  stand  a  naked,  trembling,  help- 
less creature,  before  the  tribunal  of  thy  God  !  How 
wilt  thou  need  mercy  at  that  great  and  terrible  day, 
in  which,  as  inspiration  declares,  the  sun  shall  be 
turned  into  darkness,  and  the  moon  into  blood,  and 
the  stars  shall  fall  from  heaven  :  and  the  heaven 


OP  EXPRESSING  GRATITUDE.  397 

shall  depart  as  a  scroll,  and  every  mountain  be 
moved  out  of  its  place  ;  and  the  kings  of  the  earth, 
and  the  great  men,  and  the  rich  men,  and  the 
chief  captains,  and  the  mighty  men,  and  the  bond 
and  the  free,  shall  attempt  to  hide  themselves  in 
the  dens  and  the  rocks  of  the  mountains,  and  shall 
say  unto  the  mountains  and  to  the  rocks,  fall  on  us, 
and  hide  us  from  the  face  of  him  that  sitteth  upon 
the  throne,  and  from  the  wrath  of  the  Lamb  :  for 
the  great  day  of  his  wrath  is  come,  and  who  shall 
be  able  to  stand  ?  He,  he  alone,  who  finds  mer- 
cy. And  he  alone  will  find  mercy  then,  who  seeks 
it  now,  and  who  seeks  it  in  the  only  way,  in  which 
it  can  ever  be  found, — by  believing  in  the  Lord  Je- 
sus Christ.  If  you  are  not  then  found  to  have  be- 
lieved in  him,  you  will  find  no  mercy;  and,  unless 
you  find  mercy,  it  were  better  far  better  for  you, 
that  you  had  never  been  born.  Do  you  ask,  for 
what  shall  we  need  mercy  ?  I  answer,  if  for  noth- 
ing else,  yet  for  the  neglect,  with  which  you  have 
treated  the  Saviour,  to  whom  you  are  so  deeply  in- 
debted. In  former  ages,  God  found  reason  to  say 
to  his  creatures,  A  son  honoreth  his  father,  and  a 
servant  his  master  :  if  then  I  be  a  Father,  where  is 
mine  honor  ?  and  if  I  be  a  Master,  where  is  my 
fear  ?  saith  the  Lord  of  hosts.  With  at  least  equal 
force  and  propriety  may  our  Saviour  now  say,  Men 
are  grateful  to  their  benefactors  and  deliverers  ; 
but  if  I  am  such,  where  are  the  proofs  of  that  grat- 
itude which  they  owe  to  me  ?  I  see  triumphal 
arches  raised,  and  costly  preparations  made,  and 


598  THE  CHRISTIAN  MANNER 

loud  acclamations  poured  forth,  to  welcome  a  hu- 
man benefactor.*  But  where  are  the  grateful  re- 
turns which  I  had  reason  to  expect  from  those,  for 
whom  I  descended  from  heaven,  and  suffered  and 
died  ?  My  hearers,  contrast  your  obligations  to  the 
Saviour  with  those  which  you  owe  the  man  who 
has  recently  visited  us ;  compare  the  proofs  of 
gratitude,  which  the  latter  has  received,  with  those 
which  have  been  shewn  to  Jesus  Christ,  and  then 
say,  whether  our  Saviour  has  not  reason  to  com- 
plain ;  whether  we  have  not  reason  to  feel  guilty 
and  ashamed.  Is  it  not,  O  is  it  not  but  too  evi- 
dent that  our  God  and  Redeemer  hold,  at  most, 
but  the  second  place  in  our  estimation,  and  that  we 
honor  the  creature  more  than  the  Creator?  If  you 
think,  that  we  have  not  rewarded  our  earthly  ben- 
efactor more  than  he  deserves, — and  that  we  have, 
I  am  not  disposed  to  assert, — you  must  surely  al- 
low, that  we  reward  our  heavenly  Benefactor  infi- 
nitely less  than  he  deserves.  There  is  not,  proba- 
bly, a  habitation  or  a  heart  in  our  country,  which 
would  not  be  thrown  open  to  welcome  the  former. 
But,  O,  how  many  hearts  are  shut  against  the  lat- 
ter, even  when  he  comes  and  knocks  for  admis- 
sion. Thousands,  and  tens  of  thousands  flock  to 
see  the  former ;  but  how  few,  comparatively,  wish 
for  an  acquaintance  with  the  latter.  To  sit  at 
table  with  the  former,  is  regarded  as  an  honor  and 
a  privilege,  for  which  men  are  willing  to  pay  dear; 

*    La  Fayette — This  Sermon  was  preached  on  the    occasion  of 
his  visit  to  Portland. 


OF  EXPRESSING  GRATITUDE.  399 

while  the  table  of  Jesus  Christ,  though  spread  with 
a  banquet  of  God's  own  providing,  is  comparatively 
forsaken. 

My  hearers,  can  these  things  be  otherwise  than 
highly  displeasing  to  God  ?  Can  he  see  the  Son  of 
his  love  treated  with  such  neglect  and  ingratitude 
by  creatures,  whom  he  died  to  save,  and  not  be 
greatly  offended  ?  And  will  not  such  conduct  ap- 
pear, even  to  us,  to  need  pardoning  mercy,  when 
he,  whom  we  have  thus  requited,  shall  be  seen 
coming  in  the  clouds  of  heaven,  with  power  and 
great  glory  ?  Then  our  triumphal  arches,  our  ex- 
pensive preparations,  and  all  our  expressions  of 
gratitude  to  a  human  benefactor,  will  rise  up  in 
judgment  against  us,  to  condemn  us,  if  we  shall  be 
found  to  have  neglected  the  infinitely  great,  and 
generous,  and  condescending  Benefactor  of  our 
race.  My  hearers,  in  this  respect  we  are  all  in  a 
greater  or  less  degree  guilty,  and  have  all  cause 
for  repentance.  Who  can  say,  with  truth,  in  this 
respect  I  have  made  my  heart  clean  ?  Who  can 
impartially  review  the  manner,  in  which  he  has 
requited  his  Saviour,  and  then  dare  to  say  that  he 
shall  not  need  mercy  ? 

My  hearers,  let  me  entreat  you  to  seek  that  mer- 
cy now.  Let  me  charge  you,  by  all  that  is  glori- 
ous, and  terrible,  and  awful  in  the  solemnities  of 
that  day,  to  seek  that  mercy  now ;  for  he,  who 
neglects  to  seek  it  now,  will  not  find  it  then.  To 
him,  who  rejects  it  now,  it  will  not  be  offered 
then ;  for  him,  who  refuses  to  ask  it  now,  even  an 


400  THE  CHRISTIAN  MANNER,  &c. 

apostle  might  then  plead  in  vain.  Let  us  then 
send  many  humble  and  urgent  invitations  to  our 
Saviour,  to  bless  us  with  a  gracious  visit.  And 
should  he  deign  to  favor  us  with  his  presence,  let 
every  heart  be  ready  to  receive  him ;  let  every  voice 
be  prepared  to  greet  him ;  and  let  old  age,  and 
manhood,  and  youth  emulate  each  other  in  shout- 
ing him  welcome,  and  bringing  to  him  the  tribute, 
which  is  due  to  our  greatest  and  best  Benefactor. 


SERMOX  XXI. 

THE  TIMELY    PRESENCE  AND  SALUTATION  OF 
JESUS. 

LUEE  XXIV.  36. 

AND  AS  THEY  THUS  SPAKE,  JESUS  HIMSELF  STOOD  IN  THE  MIDST  OF 
THEM,  AND  SAITH  UNTO  THEM,  PEACE  BE  UNTO  YOU. 

When  we  are  studying  the  character  of  a  per- 
son, of  whom  we  know  little,  but  whom  we  have 
particular  reasons  for  wishing  to  know  thoroughly, 
every  part  of  his  past  and  present  conduct  be- 
comes, in  our  view,  highly  interesting.  We  wish 
to  be  acquainted  with  his  whole  history,  even  with 
the  incidents  of  his  childhood  and  early  youth, 
that,  from  what  he  was  then,  we  may  infer  what 
he,  probably,  is  now.  And  yet,  to  infer  what  any 
one  is,  from  what  he  has  been  in  former  years,  may 
often  lead  to  very  erroneous  conclusions,  respect- 
ing his  character  ;  for  man  is  a  changeable  being, 
and  there  are,  comparatively,  few  persons,  whose 
lives  are  all  of  a  piece.  The  promising  child,  the 
amiable  youth,  does  not  always  prove  a  valuable 
man  ;  and,  on  the  other  hand,  sometimes,  though 
much  less  frequently,  the  man  renounces  the  vices 
and  follies  of  youth,  and  becomes,  unexpectedly, 
an  estimable  character.  To  our  Saviour,  howev- 
er, these  remarks  are  in  no  degree  applicable.     It 

is  always  safe  to  infer  what  he  is,  from  what  he 
51 


402  THE  TIMEL.Y  PRESENCE 

once  was.  If  we  can  ascertain  what  he  was  at 
any  former  period,  we  shall  ascertain  what  he  is 
now  ;  for  inspiration  assures  us,  that  he  is,  yester- 
day, to-day,  and  forever,  the  same.  And,  blessed 
be  God,  we  may  easily  ascertain  what  he  was  dur- 
ing his  residence  in  our  world ;  for  the  inspired 
records  of  his  life  are  before  us,  and  they  are  suf- 
ficiently particular  to  give  us  a  clear  view  of  his 
sentiments,  feelings  and  character.  This  fact  ren- 
ders these  records  particularly  interesting  to  every 
one,  who  counts  all  things  but  loss,  for  the  excel- 
lency of  the  knowledge  of  Christ  Jesus,  his  Lord ; 
who  wishes  to  be  thoroughly  acquainted  with  the 
Saviour,  to  whose  care  he  commits  his  soul,  and 
on  whom  he  founds  all  his  hopes.  Of  this  Sa- 
viour, and  of  the  manner  in  which  he  treats  his 
disciples,  we  may  learn  something  from  the  pas- 
sage before  us.  It  describes  the  first  manifesta- 
tion, which  he  made  of  himself  to  his  church,  af- 
ter his  resurrection.  He  had,  indeed,  previously 
appeared  to  individuals  among  them  ;  but  not  un- 
til this  occasion  was  he  seen  by  them  all.  Now  he 
stood  at  once,  unexpectedly,  in  the  midst  of  them, 
and  said,  Peace  be  unto  you. 

In  meditating  on  this  passage,  let  us  consider, 

I.  The  character  of  the  visit,  which  Christ  here 
made  to  his  church  ;  and, 

II.  The  time,  when  the  visit  was  made. 

With  reference  to  the  character  of  the  visit,  we 
may  remark,  that  the  visits,  which  Christ  makes  to 
his  churches,  are  of  two  kinds.     He  sometimes 


AND  SALUTATION  OF  JESUS.  408 

comes  in  anger,  to  chastise  them.  In  this  manner 
he  threatened  to  visit  some  of  the  Asiatic  churches. 
To  the  church  at  Ephesus  he  says,  I  will  come  un- 
to thee  quickly,  and  remove  thy  candlestick  out  of 
its  place,  unless  thou  repent.  And  to  the  church 
of  Sardis,  If  thou  shalt  not  watch,  I  will  come  on 
thee  as  a  thief,  that  is,  suddenly,  and  unexpectedly  ; 
and  thou  shalt  not  know  at  what  hour  I  will  come 
upon  thee.  At  other  times,  he  visits  his  churches 
in  a  gracious  manner,  to  comfort,  animate,  and 
bless  them.  The  visit  mentioned  in  our  text  was 
of  this  kind.  He  came,  not  in  anger,  but  in  love  ; 
came  in  his  own  beloved  and  appropriate  charac- 
ters of  Saviour,  Friend  and  Brother.  This  is 
evident,  in  the  first  place,  from  the  language  in 
which  he  addressed  them  ;  Peace  be  with  you. 
This  was  the  customary  form  of  friendly  salutation 
among  the  Jews,  and  the  use  of  it,  by  a  visiter,  was 
equivalent  to  an  assurance,  that  he  came  as  a  friend. 
Indeed  it  probably  conveyed  far  more  meaning  to 
their  ears,  than  it  does  to  ours  ;  for  the  word  peace 
as  used  by  the  Jews,  was  a  term  of  very  extensive 
signification.  It  was  considered  as  including  all 
blessings  of  every  kind.  Hence,  when  they  said 
to  any  one,  Peace  be  with  you, — it  was  the  same 
as  saying,  may  every  blessing  be  yours  ;  or,  may 
happiness  attend  you.  And  though  the  salutation 
was,  doubtless,  used  by  many,  as  our  customary 
expressions  of  friendship  and  civility  too  often  are, 
in  an  insincere  and  unmeaning  manner,  yet  we  may 
be  sure,  that  in  such  a  manner  it  would  never  be 


4l)4  THE  TIMELY  PRESENCE 

used  by  our  Saviour.  And  while  this  language,  as 
used  by  him,  meant  all  which  it  seemed  to  mean  ; 
it  was,  in  his  lips,  something  more  than  the  expres- 
sion of  a  wish,  something  more  than  even  a  prayer, 
that  peace  might  be  with  them.  He  had  just  re- 
turned from  the  invisible  world ;  that  world,  which 
men  naturally  regard  with  dread.  In  these  circum- 
stances, by  saying,  Peace  be  with  you,  he  did  in 
effect  assure  them,  that  there  was  peace  between 
them  and  the  invisible  world  ;  between  them  and 
the  God,  who  governs  that  world.  Nor  was  this 
all.  He  had  it  in  his  own  power  to  give  the  peace 
which  he  wished  them  to  enjoy ;  for  all  power,  in 
heaven  and  on  earth,  was  now  committed  to  him. 
In  these  circumstances  the  salutation,  Peace  be 
with  you,  was  equivalent  to  an  authoritative  decla- 
ration, that  Peace  should  be  with  them.  He  had 
said  to  them,  just  before  his  crucifixion,  Peace  I 
leave  with  you ;  my  peace  I  give  unto  you  ;  and 
this  dying  bequest  he  now  renewed  and  confirmed. 
We  may  remark,  further,  that  the  three  blessings, 
which  the  apostles  usually  asked  for  the  churches, 
were  grace,  mercy,  and  peace.  But  the  last  of 
these  blessings  includes,  or  implies  the  two  former  ; 
for  to  sinful  creatures,  such  as  we  are,  there  can 
be  no  peace,  without  grace  to  sanctify  them,  and 
mercy  to  pardon  them.  This  our  Saviour  well 
knew.  Hence,  when  he  said,  Peace  be  unto  you, 
he  did  in  effect  assure  them  of  an  interest  in  his 
grace  and  mercy.  If  farther  proof,  that  this  was  a 
gracious  visit,   were  wanting,  we  might  find  it  in 


AND  SALUTATION  OF  JESUS.  405 

the  context.  We  there  learn,  that,  at  this  visit,  he 
enlightened  the  understandings  of  the  disciples, 
increased  their  religious  knowledge,  banished  their 
doubts,  fears  and  anxieties,  strengthened  their  faith, 
revived  their  fainting  hopes,  and  filled  them  with 
wonder  and  joy.  These  surely  were  works  of  grace, 
and  these,  we  may  add,  are  precisely  the  works 
which  he  still  performs  when  he  makes  any  of  his 
churches  a  gracious  visit. 

Let  us  now  consider, 

II.  The  time,  when  this  gracious  visit  was  made. 

1.  We  may  remark,  that  it  was  made  at  a  time, 
when  the  disciples  were  exceedingly  unworthy  of 
such  a  favor,  and  when  they  rather  deserved  to 
have  been  visited  in  anger.  Since  their  last  inter- 
view with  their  Master  and  Saviour,  which  took 
place  at  his  table,  and  in  the  garden  of  Gethsemane, 
they  had  treated  him  in  a  very  unkind  and  ungrate- 
ful manner.  Though  repeatedly  warned  by  him 
to  watch  and  pray,  lest  they  should  enter  into 
temptation,  they  had  neglected  the  warning,  they 
had  yielded  to  temptation,  they  had  proved  un- 
faithful to  their  engagements,  and,  in  a  most  pusil- 
lanimous manner,  had  forsaken  him,  nay,  fled  from 
him  in  his  greatest  extremity.  Nay  more,  one  of 
them  had,  with  oaths  and  imprecations,  denied  that 
he  knew  him.  In  addition  to  these  sins,  they  had 
all  been  guilty  of  criminal  and  inexcusable  unbelief. 
Though  he  had  repeatedly  forewarned  them  of  his 
approaching  crucifixion,  referred  them  to  predic- 
tions of  it  in  the  Old  Testament,  and  at  the  same 


406  THE  TIM  EL.  Y  PRESENCE 

time  assured  them,  that,  on  the  third  day,  he  would 
rise  again,  yet  they  forgot  his  warnings,  disbelieved 
his  assurances,  and  were,  in  consequence,  plunged 
into  the  depths  of  despondency  by  his  death.  So 
obstinate  was  their  incredulity,  that  they  even  re- 
fused to  believe  the  testimony  of  those,  to  whom  he 
had  revealed  himself  on  the  morning  of  his  resur- 
rection. These  were  surely  great  sins ;  they  must 
have  been  exceedingly  painful  and  offensive  to  their 
Master  ;  they  rendered  them  most  undeserving,  not 
only  of  this  gracious  visit,  but  of  ever  being  again 
numbered  among  his  disciples.  Yet  instead  of  re- 
nouncing them,  instead  of  treating  them  as  they 
had  treated  him,  he  comes  to  visit  them,  and  the 
first  sentence  which  he  utters  is,  Peace  be  unto 
you.  O,  if  they  had  any  feeling,  how  must  this 
unmerited  kindness  from  their  injured  Master  have 
shamed  them,  and  cut  them  to  the  heart !  No  re- 
proaches or  threatenings  would  have  been  one  half 
so  overwhelming,  or  so  hard  to  bear.  While  con- 
templating his  conduct,  we  may  well  exclaim  with 
David,  Is  this  the  manner  of  men,  O  Lord  ?  No  : 
it  is  the  manner  of  Christ  alone. 

2.  This  visit  was  made  at  a  time,  when  the 
church  was  very  imperfectly  prepared  for  it,  and 
when  very  few  among  them  expected  it,  or  had 
any  hope  of  such  a  favor.  It  is  true,  indeed,  that 
a  few  individuals  among  them  were  in  some  good 
measure  prepared  for  it.  Peter  had  repented  of 
his  fall,  and  wept  over  it  in  bitterness  of  soul,  and 
to  him  Christ  had  previously  appeared,  as  he  had 


AND  SALUTATION  OF  JESUS.  407 

also  to  two  others  of  the  brethren,  and  to  several 
of  the  female  disciples.  And  some,  who  had  not 
yet  seen  him,  were  so  far  convinced  by  their  testi- 
mony, that  their  unbelief  and  despondency  began 
to  give  way.  But  the  great  body  of  them  appear 
to  have  been  still  incredulous,  and  by  no  means 
prepared  for  such  a  visit,  or  disposed  to  expect  it. 
That  they  were  so,  is  evident  from  the  fact,  that, 
even  after  their  Master  had  appeared  among  them, 
and  spoken  to  them,  they  would  scarcely  believe  the 
testimony  of  their  own  senses.  He  was  obliged  to 
expostulate  with  them,  to  shew  them  his  hands  and 
his  feet,  bearing  the  scars  of  the  cross,  and  to  par- 
take of  food  in  their  presence,  before  they  would 
be  convinced  that  it  was  indeed  he  himself.  It  is 
however  possible,  and  perhaps  not  improbable,  that 
this  backwardness  to  believe,  was  occasioned,  in 
part,  by  a  conviction  of  their  own  great  unworthi- 
ness.  They  could  not  but  recollect  how  they  had 
forsaken  him  when  he  was  in  the  hands  of  his  ene- 
mies, though  they  had  but  just  before  promised 
never  to  forsake  him.  And  this  recollection,  with 
the  feelings  of  conscious  guilt,  which  it  must  have 
occasioned,  might  perhaps  lead  them  to  suppose, 
that,  even  if  their  injured  Master  were  risen  from 
the  dead,  he  would  not  so  soon  favor  them  with  a 
gracious  visit,  but  would  rather  consider  and  treat 
them  as  persons  unworthy  to  be  his  disciples.  If 
they  really  entertained  these  feelings  of  conscious 
unworthiness,  they  were  in  some  measure  prepared 
for  their  Master's  return   to  them;    for   he  ever 


408  THE  TIMELY  PRESENCE 

regards  those  who  feel  most  unworthy  of  his  favors, 
as  best  prepared  to  receive  them.  Indeed  he  con- 
fers them  on  none,  except  such  as  are  sensible  of 
their  own  unworthiness  ;  for  such  persons  only  will 
receive  them  with  thankful  humility,  and  duly  ap- 
preciate the  goodness,  which  leads  him  to  be- 
stow them. 

3.  The  time,  when  Christ  made  this  gracious  vis- 
it to  his  church,  was  a  time,  in  which  it  was  very 
much  needed.  The  faith,  and  hope,  and  courage 
of  its  members  were  reduced  to  the  lowest  point  of 
depression,  and  unless  revived  by  his  presence,  must 
soon  have  expired.  One  member  after  another, 
would  have  returned  to  his  original  occupation,  and 
the  church  would  have  been  scattered  and  become 
extinct.  In  these  circumstances,  it  seemed  indis- 
pensably necessary  to  the  continued  existence  of 
the  church,  that  something  should  be  done,  and 
done  speedily,  to  revive  it.  And  this  gracious  vis- 
it from  Christ,  was  precisely  what  it  needed  for  its 
revival.  The  sight  of  their  beloved  Master,  raised 
from  the  dead,  standing  among  them,  and  addres- 
sing them  in  language,  which  implied  forgiveness, 
and  expressed  affection,  revived  their  drooping  spir- 
its, banished  their  doubts  and  anxieties,  rendered 
their  faith  stronger  than  it  had  ever  been,  and  fill- 
ed them  with  joy,  and  gratitude,  and  love.  Noth- 
ing, then,  could  be  more  necessary,  or  more  season- 
able, than  this  gracious  visit. 

4.  This  visit  was  made  at  a  time,  when  the 
church  was  employed  in  exerting  the  little  life. 


AND  SALUTATION  OF  JESUS.  409 

which  yet  remained  among  them,  and  in  using 
proper  means  to  increase  it.  Though  assembling 
at  this  time  was  dangerous,  so  that  they  did  not 
dare  to  meet  openly,  yet  they  did  assemble,  and 
they  assembled  in  the  character  of  Christ's  disci- 
ples. This  proved  the  existence  of  a  bond  of  union 
among  them,  which  drew  them  together.  This 
bond  of  union  consisted  in  sympathy  of  feeling. 
They  all  felt  the  same  affections,  the  same  appre- 
hensions and  anxieties,  and  the  same  sorrows,  and 
all  their  thoughts  centered  in  one  object.  This 
object  was  their  crucified  Master.  Though  they  had 
forsaken  him  in  a  moment  of  temptation,  yet  they 
could  not  utterly  renounce  him.  They  could  not 
give  up  all  the  hopes,  which  he  had  excited,  nor 
cease  to  feel  the  affection,  with  which  they  had  re- 
garded him.  His  dead  body,  his  grave,  had  still 
more  charms  for  them,  than  any  other  object,  and 
they  found  a  melancholy  pleasure  in  thinking  of 
him,  in  recollecting  his  actions  and  discourses,  and 
in  speaking  of  these  subjects  to  those  who  could 
sympathize  with  them.  These  feelings  had  pre- 
vented them  from  leaving  Jerusalem  and  returning 
to  Galilee,  and  the  same  feelings  now  drew  them 
together.  And  while  they  were  together,  those  few, 
to  whom  their  Master  had  appeared,  and  whose 
faith  had  in  consequence  revived,  were  endeavor- 
ing to  revive  the  faith  and  animate  the  hopes  of 
their  fellow  disciples.  They  were  assuring  them, 
that  they  had  seen  him,  and  spoken  with  him,  that 

they  had  not  been  deceived ;  and  were  also  calling 
52 


410  THE  TIMELY  PRESENCE 

their  attention  to  the  promises  and  predictions, 
which  he  had  uttered  respecting  his  resurrection. 
Thus  those  who  had  any  faith  in  exercise,  were 
doing  all  in  their  power  to  encourage  those  who 
had  none ;  and  those  who  had  none,  or  who  then 
seemed  to  have  none,  were  listening  to  their  breth- 
ren, half  willing  to  be  convinced,  but  still  fluctua- 
ting between  hope  and  fear.  And  it  was  at  the 
very  moment,  while  they  were  thus  employed,  that 
their  Master  stood  in  the  midst  of  them  and  said, 
Peace  be  unto  you.  Yes,  when  they,  who  feared 
the  Lord,  thus  spoke  one  to  another,  the  Lord 
hearkened  and  heard  it,  and  not  only  heard  it,  but 
appeared  to  bless  them. 

5.  The  gracious  visit  appears  to  have  been  made 
the  very  first  time  that  the  church  met  after 
Christ's  resurrection.  This  circumstance  is  high- 
ly indicative  of  his  affection  for  them,  of  his  un- 
willingness to  leave  them  mourning  one  moment 
longer  than  was  necessary,  and  of  his  strong  de- 
sire to  be  again  in  the  midst  of  them.  Since  he 
had  died  for  them,  he  loved  them  better,  if  possi- 
ble, than  before.  They  were  endeared  to  him  by 
the  price  which  he  had  paid  for  them,  by  the  ago- 
nies which  they  had  cost  him.  Hence  he  longed 
to  see  them,  to  speak  to  them,  to  assure  them  of 
his  forgiving,  unchanging  love,  and  turn  their  sor- 
row into  joy.  Should  any  father  present,  volun- 
tarily encounter  great  hardships,  sufferings,  and 
dangers  for  the  sake  of  saving  his  children  from 
death  or  slavery,  would  he  not  earnestly  wish,  af- 


AND  SALUTATION  OF  JESUS.  411 

ter  their  deliverance  was  effected  and  his  own  suf- 
ferings were  ended,  to  see  them  again,  that  he 
might  congratulate  and  rejoice  with  them ;  would 
they  not  now  be  dearer  to  him  than  ever ;  and 
would  he  not,  when  he  met  them,  feel  compensat- 
ed for  all  that  he  had  suffered  ?  Similar,  we  may 
without  presumption  suppose,  were  the  feelings  of 
the  man  Christ  Jesus,  on  this  occasion. 

We  remark,  lastly,  that  this  gracious  visit  was 
made  on  the  Lord's  day,  or  Christian  Sabbath. 
And  the  next  visit,  which  he  made  to  his  church, 
was  made  on  the  next  Lord's  day.  Thus  early  did 
he  begin  to  put  honor  on  the  Christian  Sabbath, 
and  to  intimate  that  it  was  designed  to  come  in 
place  of  the  seventh  day,  or  Sabbath  of  the  Jews. 
In  a  similar  manner  he  has  ever  since  continued 
to  honor  it.  There  has  not,  probably,  a  single 
Christian  Sabbath  passed,  from  that  day  to  this,  in 
which  our  Saviour  has  not  graciously  manifested 
himself,  if  not  to  whole  churches,  yet  to  individual 
disciples.  Nor  will  this  day  pass  without  similar 
honors.  In  the  midst  of  some  little  band  of  his 
disciples,  our  Master  will  to-day  stand  invisible 
and  say,  Peace  be  unto  you.  My  brethren,  I 
doubt  not  that  every  real  Christian  present  will 
unite  in  saying,  Would  to  God,  that  we  might  be 
thus  favored.  Would  to  God,  that,  when  this 
church  shall  approach  his  table,  he  would  come 
into  the  midst  of  it,  and  say,  Peace  be  unto  you. 
For  those  of  you,  who  are  Christ's  real  disciples, 
know  experimentally,  that  though  our  Saviour  is 


412  THE  TIMELY  PRESENCE 

no  longer  visibly  present  on  earth,  he  still  favors 
his  church  with  his  real  presence,  and  manifests 
himself  to  them,  as  he  does  not  to  the  world  ;  and 
that  where  two  or  three  only  assemble  in  his  name, 
there  he  is  in  the  midst  of  them.  You  also  know, 
that,  without  using  an  audible  voice,  he  can  effec- 
tually speak  peace  to  a  guilty  conscience,  and  a 
trembling,  doubting  heart ;  and  make  fainting  love 
revive,  and  faith  and  hope  grow  strong.  But  the 
great  question  is,  Will  he  thus  favor  us  ?  Have 
we  any  reason  to  hope  that  he  will  thus  favor  us, 
on  the  present  occasion  ?  It  may  be  remarked,  in 
reply  to  this  question,  that,  in  several  particulars, 
the  present  situation  of  this  church  strikingly  re- 
sembles that  of  the  disciples,  at  the  time,  when  they 
were  favored  with  this  gracious  manifestation  of 
their  Master's  presence. 

In  the  first  place,  we  are,  as  they  were,  exceed- 
ingly unworthy  of  such  a  favor.  This,  I  trust,  you 
are  all  ready  to  acknowledge.  There  cannot  sure- 
ly be  an  individual  present,  who  will  say,  I  am  not 
unworthy  of  a  gracious  visit  from  Christ.  To  say 
nothing  of  our  former  sins,  which  were  great,  and 
numerous,  and  aggravated  beyond  all  computation, 
have  not  the  sins,  which  Christ  has  seen  in  us 
since  our  last  approach  to  his  table,  been  suffi- 
cient to  render  us  forever  unworthy  of  his  pres- 
ence ?  Have  we  not  been  unfaithful  to  our  cove- 
nant engagements  ?  have  we  not  practically  denied 
him  ?  have  we  not,  though  often  warned,  neglect- 
ed to  watch  and  pray  against  temptation  ?    have 


AND  SALUTATION  OF  JESUS.  413 

we  not  suffered  worldly-mindedness  and  unbelief 
to  prevail  in  our  hearts  ? 

In  the  second  place,  are  we  not,  like  the  disci- 
ples, far  from  being  suitably  prepared  for  such  a 
visit  ?  We  are  accustomed  to  suppose,  and  with 
truth,  that  thorough  repentance,  and  deep  humilia- 
tion for  sin,  are  proper  and  necessary  preparations 
for  the  gracious  presence  of  Christ.  But  have  we 
not  reason  to  fear,  that  there  is  little  of  thorough 
repentance,  or  of  deep  humiliation  among  us  ? 
And  does  not  unbelief  prevail  extensively  ?  Do 
not  many  of  you  as  little  expect  to  see  the  Sa- 
viour coming  to  revive  his  work  among  us,  as  the 
disciples  expected  to  see  him  among  them,  when 
they  assembled  on  that  evening  ? 

In  the  third  place,  it  is  certain  that  we  greatly 
need  such  a  favor.  The  disciples  scarcely  needed 
it  more  than  we  do.  It  seems  as  if  nothing  but 
our  Master's  returning  presence  can  save  us  from 
the  power  of  spiritual  death.  Unless  he  shall  ere 
long  thus  favor  us,  the  evils,  which  now  prevail,  will 
prevail  more  extensively  and  more  fatally  ;  iniquity 
will  abound  more  and  more  ;  love  will  become  more 
and  more  cold,  and  scandals  and  divisions  will  soon 
be  seen.  But  on  this  point  of  resemblance  we 
need  not  enlarge.  No  disciple  of  Christ  among  us 
need  be  told,  how  greatly  we  need  his  gracious 
presence.  To  these  remarks  it  is  scarcely  worth 
while  to  add,  that  we  are  now  assembled  in  the 
character  of  Christ's  disciples,  and  on  the  day, 
which  he  delights  to  honor.      Thus  far  then,  we  may 


414  THE  TIMELY  PRESENCE 

trace  a  manifest  resemblance  between  our  situation 
and  that  of  the  disciples.  But  we  can,  I  fear,  trace 
it  no  farther.  I  fear  that  we  do  not  lament  the 
loss  of  Christ's  presence,  and  lay  it  seriously  to 
heart,  as  they  did.  We  are  ready  indeed  to  ac- 
knowledge, that  it  is  an  evil,  and  that  it  ought  to 
be  lamented.  But  do  we  suitably  lament  it  ?  Do 
not  many  of  us  rather  seek  to  console  ourselves  for 
his  absence,  by  engaging  more  eagerly  in  worldly 
pursuits  ?  And  are  those,  who  have  any  life,  using 
all  the  means  in  their  power  to  revive  and  animate 
those  who  have  none  ?  In  fine,  is  there  among  us 
any  thing  like  that  ardent,  unappeasable  desire  for 
the  presence  of  Christ ;  that  preference  of  it  to  ev- 
ery other  blessing,  which  we  have  reason  to  think 
the  disciples  felt  ?  I  fear  not ;  and  I  cannot  but 
suspect,  that,  if  he  does  not,  on  this  occasion,  favor 
hs  with  his  presence,  it  will  be,  not  on  account  of 
our  unworthiness,  nor  on  account  of  our  unprepar- 
edness  in  other  respects  ;  but  because  he  sees  that 
we  are  not  suitably  desirous  of  his  presence,  and 
that  we  are  not  exciting  ourselves  and  each  other  to 
seek  for  it.  If  we  are  really  deficient  in  this  respect, 
it  is  indeed  a  great  obstacle  to  the  coming  of  Christ 
among  us ;  for  seldom  indeed  does  he  visit  any 
church,  until  he  sees  that  his  presence  is  earnestly 
desired  and  sought  for,  and  that  he  shall  meet  with 
a  joyful  reception.  My  brethren,  should  he  not  fa- 
vor us  with  his  presence  on  this  occasion,  let  us 
consider  this  evil  as  the  cause  of  his  absence,  and 
set  ourselves  to  remove  it  without  delay.     Let  all, 


AND  SALUTATION  OF  JESUS.  415 

who  have  any  religious  feeling,  use  all  the  means 
in  their  power  to  excite  similar  feelings  in  the 
hearts  of  their  brethren.  Let  all  beware,  how 
they  forsake  the  assembling  of  themselves  togeth- 
er, as  the  manner  of  some  is.  Remember  that  it 
was  a  private  meeting  of  the  church,  at  which  our 
Saviour  thus  appeared  to  them.  Remember,  too, 
what  Thomas  lost  by  being  absent  from  this  one 
meeting.  While  all  his  fellow  disciples  were  filled 
with  faith,  and  hope,  and  love,  and  joy,  he  was 
left  for  a  time  under  the  power  of  unbelief  and 
despondency. 

But  should  our  Master,  notwithstanding  our  un- 
worthiness,  condescend  to  favor  us  at  this  time 
with  his  gracious  presence ;  should  he  come  and 
stand  in  the  midst  of  us,  and  say,  Peace  be  unto 
you  ;  what  shall  we  do  ?  My  brethren,  we  need 
not  tell  you  what  to  do.  Your  own  hearts  will  in- 
form you.  Every  one,  to  whom  the  Saviour  shall 
manifest  himself,  will  feel  ready  to  cast  himself  at 
his  feet,  to  admire,  and  wonder  at,  and  thank  him 
for  his  goodness ;  he -will  feel  more  than  ever  sen- 
sible of  his  own  unworthiness  of  such  a  favor ;  he 
will  repent  in  dust  and  ashes,  and  his  future  life, 
like  that  of  the  disciples,  will  evince  his  sincerity, 
and  be  spent  in  self-denying,  and  persevering  la- 
bors in  his  Master's  service. 


416  A  FESTIVAL   KEPT 


SERMON  XXII. 

A  FESTIVAL  KEPT  TO  THE  LORD. 
LEVITICUS  XXIII.  39. 

WHEN    YE    HAVE    GATHERED    IN    THE     FRUIT     OF      THE     LAND,    VE     SHALL 
KEEP    A    FEAST    UNTO    THE    LORD. 

If  we  review  attentively  the  religious  ordinanc- 
es which  God  has  appointed,  we  can  scarcely  fail 
to  perceive,  that  he  has  usually  passed  by  all  the 
inventions  of  men,  and  adopted  institutions  which 
were  exclusively  his  own ;  institutions,  which  hu- 
man wisdom  would  never  have  devised,  and  which, 
in  her  view,  are  too  often  little  better  than  fool- 
ishness. In  this,  as  in  many  other  cases,  his  ways 
have  not  been  like  our  ways,  nor  his  thoughts  like 
our  thoughts.  These  remarks  we  may  see  verifi- 
ed, in  the  appointment  of  circumcision,  of  sacrifi- 
ces, of  baptism,  and  of  the  Lord's  supper.  In 
some  few  instances,  however,  God  has  conde- 
scended to  pursue  a  different*  course.  He  has  se- 
lected some  significant  action,  or  ceremony,  by 
which  men  had  been  previously  accustomed  to  ex- 
press strong  emotion ;  and,  by  commanding  them 
to  make  use  of  it,  as  an  expression  of  religious 
feeling,  has  invested  it  with  the  dignity  and  sacred- 
ness  of  a  religious  ordinance.  An  instance  of  this 
kind  may  be  found  in  the  appointment  of  religious 
fasting.  Fasting  is  a  natural  expression,  because 
it  is  a  natural  effect,  of  extreme  sorrow ;  for  this 


TO  THE  LORD.  417 

emotion,  when  felt  in  a  very  high  degree,  takes 
away  the  appetite  for  food,  and  renders  the  recep- 
tion of  it  not  only  disagreeable,  but  almost  imprac- 
ticable. Hence,  God  prescribed  religious  fasting 
as  a  proper  expression  of  Godly  sorrow  for  sin ; 
and  were  we  affected  by  our  sins  as  we  ought  to 
be,  we  should  feel  constrained  to  fast  much  more 
frequently,  and  should  fast  much  more  acceptably, 
than  we  do.  Another  instance  of  the  same  kind 
may  be  found  in  the  institution  of  religious  feasts, 
or,  to  use  a  more  proper  term,  festivals.  From 
the  earliest  ages,  of  which  any  records  remain, 
mankind  have  been  accustomed  to  commemorate 
joyful  events,  and  to  express  the  joy  and  gratitude 
which  such  events  excited,  by  the  observance  of 
anniversary  festivals.  As  the  all  wise  God  well 
knew  how  difficult  it  would  be  to  wean  men  from 
the  observance  of  such  festivals,  and  as  they  were 
capable  of  being  rendered  subservient  to  his  own 
gracious  designs,  he  saw  fit  under  the  ancient  dis- 
pensation to  give  them  a  religious  character,  by 
directing  his  people  to  observe  them  in  commemo- 
ration of  the  favors,  which  they  had  received  from 
1  his  hand,  and  as  an  expression  of  their  gratitude 
for  those  favors.  Of  these  divinely  appointed  fes- 
tivals, several  are  mentioned  in  the  Levitical  law, 
but  our  only  concern  at  present  is  with  that,  which 
is  prescribed  in  our  text ;  When  ye  have  gathered 
in  the  fruit  of  the  land,  ye  shall  keep  a  feast  unto 
the  Lord. 

53 


418  A  FESTIVAL  KEPT 

We  do  not  lead  your  attention  to  this  command 
because  we  suppose  it  is  still  in  force.  It  was  a  part 
not  of  the  moral,  but  of  the  ceremonial  law,  which 
was  designed  to  continue  only  till  the  coming  of 
Christ,  and  it  has  long  since  been  annulled,  with 
the  other  precepts  of  that  law,  by  the  same  author- 
ity which  imposed  it.  There  can  scarcely  be  a 
doubt,  however,  that  it  was  this  command  which 
led  the  fathers  of  New  England  to  establish  the 
custom  of  annually  observing,  at  the  close  of  har- 
vest, a  day  of  thanksgiving  and  praise.  But 
though  they  established  this  custom  without  any 
express  command  or  warrant  from  God,  the  pro- 
priety of  continuing  it  cannot  well  be  questioned. 
To  offer  praise  and  thanksgiving  to  God,  is  a  duty 
which  we  find  frequently  enjoined,  not  in  the  Old 
Testament  only,  but  in  the  New.  It  is  highly  de- 
sirable that  whole  communities  should  sometimes 
unite  in  the  performance  of  this  duty  ;  and  no 
season  seems  so  proper  for  this  purpose,  as  that, 
which  succeeds  the  gathering  in  of  the  fruits  of  the 
earth,  the  gifts  of  our  heavenly  Benefactor.  In 
support  of  this  custom  we  may  remark  farther,  that 
besides  the  festivals  which  God  had  established,  the 
Jews  were  accustomed  to  observe  several  festivals 
of  human  appointment,  such  as  the  feast  of  dedica- 
tion, and  the  feast  of  Purim  ;  and  that  our  Saviour 
while  on  earth,  sanctioned  this  custom  by  uniting 
with  them  in  the  observance  of  these  festivals. 
We  cannot  doubt,  therefore,  that,  were  he  now  re- 
siding among  us,  he  would  unite  with  us  in  observ- 


TO  THE  LORD.  419 

ing  this  day,   though   it   is   a    festival   of  human 
appointment. 

But  whatever  opinions  any  may  entertain  with 
respect  to  the  propriety  of  observing  this  day,  we 
presume  all  will  agree,  that,  if  it  be  observed  at  all, 
it  ought  to  be  observed  in  a  proper  manner ;  a 
manner,  which  we  have  reason  to  believe  will  be 
acceptable  to  God.  If  it  is  not  observed  in  such  a 
manner,  the  day  will  be  much  worse  than  lost.  It 
will  serve  no  other  purpose  than  to  increase  our 
guilt,  excite  God's  displeasure,  and  provoke  him  to 
express  it  by  sending  judgments  upon  us.  He  will 
regard  it  as  he  regarded  the  festivals  of  the  Jews 
when  they  ceased  to  observe  them  in  the  manner 
which  he  had  prescribed  ;  and  will,  in  effect,  say 
to  us,  as  he  did  to  them,  Your  appointed  feasts  my 
soul  hateth  ;  they  are  a  trouble  to  me,  I  am  weary 
to  bear  them.  What  then,  we  may  and  ought  to 
inquire,  what  is  it  to  observe  this  day  in  a  right 
and  acceptable  manner  ?  The  best  answer,  which 
I  can  give  to  this  question,  is  furnished  by  our 
text.  It  is  to  keep  or  observe  it,  as  a  festival  unto 
the  Lord.  The  necessity  of  thus  observing  it  may 
be  inferred  from  the  answer,  which  God  gave  his 
ancient  people,  when  they  inquired  whether  they 
should  continue  to  fast  on  certain  days  which  had 
long  been  set  apart  for  that  purpose.  When  ye 
fasted,  says  he,  did  ye  fast  at  all  unto  me,  even 
unto  me  ?  And  when  ye  ate  and  drank,  did  ye  not 
eat  for  yourselves,  and  drink  for  yourselves  ?  As 
if    he    had    said,    Whether   you    have  fasted,  or 


420  A  FESTIVAL,  KEPT 

\ 

feasted,  ye  have  done  it  not  unto  me,  but  to  please 
yourselves.  Why  then  do  you  inquire  of  me 
whether  you  shall  continue  to  observe  days  for 
these  purposes  ?  So  long  as  you  observe  them  for 
yourselves,  and  not  unto  me,  what  is  it  to  me, 
whether  you  do,  or  do  not  observe  them.  It  is 
then  most  evident,  that,  if  we  mean  to  observe  this 
day  in  a  manner  which  shall  be  acceptable  to  God, 
we  must  keep  it  as  a  festival  unto  him.  But  still 
the  question  returns,  What  is  it  to  keep,  or  what  is 
implied  in  keeping  a  festival  unto  God  ?  To  this 
question  we  may  reply,  in  general  terms,  that,  to 
keep  a  festival  unto  God,  is  to  observe  it  with  a 
view,  not  to  please  ourselves,  but  to  please  and 
honor  him  ;  to  regard  it  as  a  day  sacred  to  his 
special  service  ;  and  to  spend  it  in  contemplating 
and  praising  his  perfections,  recollecting  and 
thanking  him  for  his  favors,  rejoicing  before  him  in 
his  existence,  his  character,  his  government,  and 
his  works,  and  thus  giving  him  the  glory  which  is 
due  to  his  name.  But  the  question  before  us  de- 
mands on  this  occasion,  a  more  particular  and 
expanded  answer ;  and  such  an  answer  we  shall 
attempt  to  give  it,  not  however  altogether  in  a  dry 
didactic  form,  nor  by  a  long  enumeration  of  partic- 
ulars, but  by  exhibiting  two  views  of  the  subject, 
from  which  we  may  learn  every  thing  that  it  is  ne- 
cessary for  us  to  know  respecting  it.  We  shall 
attempt, 

T.  To  give  you  a  view,  of  the  manner,  in  which 


TO  THE  LORD.  421 

this  festival  should  be  observed  by  us,  considered 
simply  as  God's  intelligent  creatures  ;  and 

II.  Of  the  manner  in  which  we  should  observe 
it,  considered  as  sinful,  guilty  creatures,  to  whom 
his  grace  and  mercy  are  offered  through  a  Re- 
deemer. 

That  the  first  of  these  proposed  views,  may  be 
placed  before  you,  in  the  clearest  and  most  inter- 
esting light,  let  me  request  you  to  suppose,  that 
our  first  parents,  instead  of  falling,  as  they  did, 
almost  immediately,  from  their  holy  and  happy 
state,  had  continued  in  it,  until  they  were  sur- 
rounded by  a  numerous  family  like  themselves,  and 
that,  in  these  circumstances,  they  had  set  apart  a 
day  to  be  observed  as  a  festival  to  their  Creator 
and  Benefactor.  It  is  evident,  that,  if  we  can 
conceive  of  the  manner,  in  which  they  would  have 
observed  such  a  day,  we  shall  learn  in  what  man- 
ner this  day  ought  to  be  observed  by  us,  consider- 
ed simply  as  God's  intelligent  creatures ;  for  as 
such,  our  rule  of  duty  is  the  same,  which  was  giv- 
en to  them  ;  we  are  commanded,  as  they  were,  to 
love  God  with  all  our  hearts,  and  as  they  were 
perfectly  holy,  they  would  render  perfect  obedience 
to  this  command,  and  spend  the  day  in  a  perfectly 
holy  manner,  as  we  should  aim  to  spend  this,  and 
indeed  every  other  day.  Let  us  then,  endeavor  to 
conceive  of  it.  Let  us  suppose  the  morning  of 
their  appointed  festival  to  have  just  dawned,  and 
before  they  wake  from  their  peaceful  slumbers  let 
us   draw  near   and  take  a  position  favorable   for 


422  A  FESTIVAL  KEPT 

observing  their  conduct,  and  becoming  acquainted 
with  their  views  and  feelings.  No  sooner  do  they 
wake  to  a  returning  consciousness  of  existence, 
than  a  recollection  of  the  Author,  Preserver,  and 
Sustainer  of  that  existence,  and  of  their  number- 
less obligations  to  his  goodness,  rushes  upon,  and 
fully  possesses  their  minds.  No  sooner  do  their 
eyes  open,  than  they  are  raised  to  heaven  with  a 
look  expressive,  in  the  highest  degree,  of  every 
holy,  affectionate  emotion.  Each  one  perceives, 
with  clear  intuitive  certainty,  that  he  is  indebted 
to  God  for  every  thing — that  God  is  his  life,  his 
happiness,  his  all.  These  views  fill  his  heart  with 
adoring  gratitude  ;  gratitude,  not  like  ours,  a  com- 
paratively cold  and  half  selfish  emotion,  but  a 
gratitude  pure,  fervent  and  operative,  which  car- 
ries out  the  whole  soul  in  a  rapturous  burst  of 
thankfulness,  and  renewed  self  dedication  to  God. 
At  the  same  time,  his  various  perfections,  display- 
ed in  his  works,  are  reflected  to  their  view  from 
every  thing  around  them.  Or,  as  the  apostle  ex- 
presses it,  the  invisible  things  of  God,  even  his 
eternal  power  and  godhead,  are  clearly  seen  by 
the  things  which  he  has  made.  The  whole  crea- 
tion is  to  them  like  one  vast  mirror,  which  reflects 
the  glory  of  God,  as  an  unruffled  lake  reflects  the 
image  of  the  noon-day  sun.  Not  more  instanta- 
neously, not  more  powerfully,  nor  with  such  a 
cheering,  animating  influence,  does  the  light  of 
the  sun  pour  itself  upon  their  opening  eyes,  as  the 
light  of  God's  glory,  shining  in  all  his  works,  pours 


TO  THE  LORD.  423 

itself  upon  the  eye  of  their  mind,  illuminating  and 
warming,  with  its  vivid  celestial  beams,  every  re- 
cess of  the  soul,  and  filling  that  little  interior  world 
with  unclouded  day. 

And  while  all  the  works  of  God  thus  reflect  his 
glories  to  the  eye,  they  seem  to  proclaim  his  prais- 
es to  the  ear,  of  their  mind.  To  them  every  ob- 
ject has  a  voice,  and  every  voice,  in  language 
which  they  well  understand,  tells  them  something 
of  the  perfections  of  their  Creator.  The  heavens 
declare  to  them  his  glory,  and  every  leaf,  and  eve- 
ry flower  whispers  his  praise.  In  fine,  to  them 
every  place  is  full  of  God,  every  object  speaks  of 
God ;  every  thing  shines  with  the  glory  of  God ; 
and  as  a  recollection  of  his  favors  awakened  their 
gratitude,  so  a  view  of  his  glories  excites  their 
reverence,  their  admiration,  their  love,  and  joy, 
and  gradually  raises  their  affections  to  such  a 
height,  that  it  becomes  impossible  not  to  express 
them.  Their  eyes,  their  countenances,  have  in- 
deed already  expressed  them,  and  rendered  even 
their  silence  eloquent,  for  while  they  were  musing 
the  fire  of  devotion  burned  within.  But  they  can 
be  silent  no  longer,  and  in  strains  no  less  pure,  and 
little  less  sweet  and  powerful,  than  those  of  the 
angelic  choirs,  they  begin  to  pour  forth'  the  emo- 
tions of  their  swelling,  almost  bursting  hearts,  and 
with  humble,  but  rapturous  thanksgivings  and  prais- 
es, acknowledge  the  favors  and  celebrate  the  per- 
fections of  their  adorable  Creator.  And  while 
they  thus  address  to  him  their  thanks,  and  their 


424  A  FESTIVAL  KEPT 

praises,  they  feel  that  they  are  addressing  not  an 
absent,  but  a  present  God.  Though  invisible  to 
their  bodily  eyes,  he  is  not  so  to  the  eye  of  their 
minds  ;  they  perceive,  they  feel  his  presence  ;  they 
feel  that  his  all  pervading,  all  enfolding  Spirit  per- 
vades and  embraces  their  souls,  breathing  into 
them  love,  and  joy,  and  peace,  unutterable,  and 
wrapping  them  up,  as  it  were,  in  himself.  Thus 
each  individual  apart,  commences  the  observance 
of  their  festal  day,  and  enjoys  intimate,  and  sweet, 
and  ennobling  communion  with  the  Father  of  spir- 
its in  solitary  devotion. 

But  man  is  a  social  being,  and  the  social  prin- 
ciple, which  God  has  implanted  in  his  nature, 
prompts  him  to  wish  for  associates  in  his  religious 
pleasures  and  pursuits.  It  is  proper  that  he  should 
wish  for  them,  and,  if  possible,  obtain  them ;  for 
when  a  festival  is  to  be  kept  unto  the  Lord,  when 
thanksgiving  and  praise  are  to  be  offered,  two  are 
better  than  one.  United  flames  rise  higher  to- 
wards heaven,  impart  more  heat,  and  shine  with 
brighter  lustre,  than  while  they  remained  separat- 
ed. If  private,  solitary  devotion  be  the  melody  of 
religion,  united  devotions  constitute  its  harmony ; 
and  without  harmony  the  music  is  not  perfect  and 
complete.  What,  comparatively,  would  the  songs 
of  heaven  be,  were  they  sung  by  a  single  voice, 
even  though  it  were  the  voice  of  an  archangel  ? 
Let  us  then  now  contemplate  the  scattered  mem- 
bers of  this  holy  and  happy  community  assembling 
from  their  solitary  walks,  and  places  of  retirement. 


TO  THE  LORD.  Hh 

to  rejoice,  and  praise,  and  give  thanks  together, 
and  thus  unite  the  flames  and  the  incense  of  indi- 
vidual devotion  in  the  blaze  of  one  grand,  combin- 
ed sacrifice.  Mark  the  feelings,  with  which  they 
approach  and  meet.  Every  eye  sparkles  with  de- 
light ;  every  countenance  beams  with  affection  ; 
there  is  but  one  heart,  and  one  soul  among  them 
all,  and  that  heart,  and  that  soul  is  filled  with  holy 
gratitude  and  love,  tempered  by  adoring  admira- 
tion, reverence,  and  awe.  Fresh  excitements  to 
the  increase  of  these  emotions  are  furnished  by 
their  meeting.  Each  one  sees  in  his  rational,  im- 
mortal fellow  creatures,  a  nobler  work  of  God,  a 
brighter  exhibition  of  his  moral  perfections,  than 
the  whole  inanimate  creation  could  afford.  In 
each  of  them  he  sees  that  image  of  God,  which 
consists  in  knowledge,  and  righteousness,  and  ho- 
liness ;  for  in  this  image  man  was  created,  and  we 
are  supposing  him  not  as  yet  to  have  lost  it.  And 
while  each  one  contemplates  this  image  of  God  in 
his  fellow  creatures,  he  is  ready  to  exclaim,  If 
these  miniature  images  of  God  are  so  lovely,  how 
infinitely  worthy  of  love  must  the  great  original 
be  ?  If  there  is  so  much  to  admire  in  the  streams, 
what  admiration  does  the  fountain  deserve  ?  Nor 
is  this  all.  In  the  various  relations  and  ties,  which 
bind  them  together,  they  see  new  proofs  of  all-wise 
benevolence,  new  reasons  why  they  should  love 
and  thank  him,  who  established  these  relations, 
and  formed  these  ties.     The  husband  and  the  wife 

meet  with  that  perfect  mutual  affection,  which  God 
54 


426  A  FESTIVAL  KEPT 

enjoins,  and  a  recollection  of  the  happiness  which 
has  resulted  from  their  union,  leads  them,  with 
simultaneous  emotion,  to  bless  the  Being,  who  gave 
them  to  each  other.  Parents  and  children  meet 
in  the  perfect  exercise  of  holy,  parental,  and  filial 
affection ;  and  while  the  parents  see  in  their  chil- 
dren the  gifts  of  God,  and  the  children  see  in 
their  parents  those  whom  he  appointed  to  be  the 
protectors  of  their  infancy,  the  instructers  of  their 
childhood,  and  the  guide  of  their  youth,  they  unite 
to  bless  him  together.  Thus,  instead  of  idolizing 
children  and  friends,  or  putting  them  in  the  place 
of  God,  they  love  and  enjoy  God  in  them,  and 
make  use  of  them  to  excite  their  gratitude,  and 
lead  their  affections  to  him.  Under  the  influence 
of  these  affections,  the  yet  stammering  child  is 
taught  the  name  of  its  Creator  and  Benefactor  ; 
while  to  the  attentive  ear  of  those  who  are  a  little 
farther  advanced  in  life,  the  history  of  the  creation 
and  of  all  that  God  has  done  for  his  creatures,  is 
recounted  ;  his  commands,  and  their  obligations  to 
obey  them,  are  stated  ;  the  nature  and  design  of 
the  festival,  which  they  are  observing,  are  explain- 
ed ;  and  they  are  taught  to  perform  their  humble 
part  in  its  appropriate  services.  In  these  services 
all  now  join  ;  and  O,  with  what  perfect  union  of 
heart !  with  what  self  annihilating  humility, — with 
what  seraphic  purity  and  fervency  of  affection, — do 
they  present  their  combined  offering  of  thanksgiv- 
ing and  praise  !  Suffice  it  to  say,  that  the  ear  of 
omniscience  itself  can  discern  no  shade  of  difference 


TO  THE  LORD.  427 

between  the  language  of  their  lips  and  that  of  their 
hearts,  unless  it  be  this,  that  their  hearts  feel  more 
than  their  lips  can  express. 

These  sacred  and  delightful  services  being  end- 
ed, they  prepare  to  feast  before  their  Benefactor ; 
but  this-preparation  is  made,  and  the  feast  itself  is 
participated  with  the  same  feelings,  which  anima- 
ted their  devotions  ;  for  whether  tbey  eat,  or  drink, 
or  whatever  they  do,  they  do  all  to  the  glory  of 
God.  On  such  an  occasion  they  may,  perhaps, 
place  upon  their  board  a  greater  variety,  than  usu- 
al, of  the  fruits  of  Paradise ;  but  if  so,  it  is  not  so 
much  with  a  view  to  gratify  their  appetites,  as  to 
exhibit  more  fully  the  various  and  ample  provision 
which  God  has  made  for  them  ;  and  thus,  through 
the  medium  of  their  senses,  to  affect  their  hearts  ; 
for  man  has  not  yet  begun  to  consume  the  bounty 
of  heaven  upon  his  lusts.  He  has  not  yet  yielded 
himself  a  willing,  but  ignoble  slave  to  his  corporeal 
appetites ;  nor,  we  may  add,  has  he  yet  learned,  as 
too  many  of  his  posterity  have  since  done,  to  sit 
down  to  the  table  of  Providence,  and  rise  from  it 
refreshed,  without  acknowledging  the  hand  that 
feeds  him.  No,  the  blessing  of  God  is  implored 
and  his  presence  desired,  as  the  crowning  joy  of 
their  feast,  without  which  even  the  fruits  of  Para- 
dise would  be  insipid,  and  the  society  of  Paradise 
uninteresting.  And  while  they  sit  around  his  table, 
the  viands  which  nourish  their  bodies,  furnish  their 
minds  with  new  food  for  devotional  feeling ;  for 
in  every  fruit  before  them  they  see  the  power. 


428  A  FESTIVAL  KEPT 

wisdom,  and  goodness  of  their  Benefactor,  embod- 
ied and  made  perceptible  to  their  senses  ;  they  see 
that  his  goodness  prompted  him  to  give  them  that 
gratification,  that  his  wisdom  devised  it  and  that  his 
power  gave  it  existence.  Thus,  while  they  feast 
upon  the  fruits  of  his  bounty,  their  souls  feast  upon 
the  perfections  which  those  fruits  display.  Thus 
God  is  seen  and  enjoyed  in  every  thing,  and  every 
thing  leads  up  their  thoughts  and  affections  to  him, 
while  he  sits  unseen  in  the  midst  of  them,  shedding 
abroad  his  love  through  all  their  hearts,  and  re- 
joicing with  benevolent  delight  in  the  happi- 
ness which  he  at  once  imparts  and  witnesses. 
Meanwhile,  their  conversation  is  such,  as  the 
attending  angels,  who  hover  around,  would  not  be 
ashamed  to  utter,  nay  such  as  God  himself  is  well 
pleased  to  hear.  The  law  of  kindness  is  on  all 
their  lips,  for  the  law  of  love  is  in  all  their  hearts. 
But  we  can  pursue  this  part  of  our  subject  no 
farther.  This  must  suffice  as  a  specimen  of  the 
manner,  in  which  sinless  creatures  would  keep  a 
feast  unto  the  Lord,  indeed,  of  the  manner  in  which 
all  their  days  would  be  spent.  And  if  so,  may  we 
not  well  exclaim,  O  sin,  what  hast  thou  done ! 
What  beauty,  what  glory,  what  happiness  hast  thou 
destroyed !  How  hast  thou  embittered  our  food, 
poisoned  our  cup,  darkened  the  eye  which  once 
saw  God  in  all  his  works  ;  polluted  and  rendered  in- 
sensible the  heart,  which  once  bore  his  image  and 
was  filled  with  his  love,  and  by  one  fatal  accursed 
blow,  murdered  both  the  body  and  the  soul  of  man  ! 


TO  THE  LORD.  429 

Who  can  wonder  that  God  hates — who  can  refrain 
from  hating — the  destroyer  of  so  much  good,  the 
cause  of  so  much  evil !  Were  it  not  for  sin,  we 
should  observe  this  day  in  a  manner  as  holy  and  as 
happy,  as  has  now  been  described.  We  have  the 
same  powers  and  faculties,  which  were  possessed 
by  our  first  parents  in  Paradise.  And  if  we  may  be- 
lieve the  declarations  of  scripture,  or  the  testimony 
of  good  men,  God's  glory  still  shines  as  brightly 
in  his  works,  as  it  did  then.  There  is  nothing 
but  our  own  sinfulness  to  prevent  us  from  seeing 
it  as  clearly,  as  it  was  seen  by  our  first  parents, 
and  from  being  affected  by  the  sight  as  they  were 
affected. 

But  to  return — If  such  is  the  manner,  in  which 
innocent  creatures  would  keep  a  feast  unto  the 
Lord,  then  such  is  the  manner  in  which  we  should 
aim  to  keep  this  annual  festival.  We  should  desire 
and  aim  to  exercise  the  same  feelings,  to  worship 
God  with  the  same  sincerity,  fervency,  and  unity 
of  affection,  and  to  converse  and  partake  of  his 
bounty  in  the  same  manner.  I  do  not  say  we  shall 
perfectly  succeed  in  such  an  attempt,  but  I  do  say 
that  we  ought  to  make  it.  He  who  does  not  make 
it,  he  who  does  not  desire  and  aim  to  serve  God  with 
his  whole  heart,  and  feel  dissatisfied  with  himself  in 
proportion  as  he  comes  short  of  it,  is  as  far  from 
Christian  sincerity,  as  he  is  from  sinless  perfection. 

But  though  we  all  ought  to  be  perfectly  holy,  it 
is  but  too  evident  that  we  are  not  so.  We  have  all 
sinned  ;  we  still  sin ;  we  must  all  have  perished  in 


430  A  FESTIVAL  KEPT 

our  sins,  had  not  God  graciously  interposed  to  pre- 
vent it.  He  has  revealed  a  new  dispensation,  a 
dispensation,  in  which  grace  and  mercy  are  offer- 
ed us  through  a  Redeemer. 

Through  this  Redeemer,  the  Lord  Jesus  Christ, 
he  has  also  revealed  to  us,  anew  way  of  approach- 
ing him,  of  serving  him  acceptably,  and  of  obtain- 
ing everlasting  life.  These  all  important  facts  and 
truths  connected  with  them,  must  by  no  means  be 
forgotten  or  neglected  by  us,  when  keeping  a 
feast  unto  the  Lord.  They  must  evidently  modify, 
in  a  very  great  degree,  the  manner  in  which  we 
observe  it,  and  the  views  and  feelings  with  which 
its  services  are  performed.  This  remark  we  shall 
illustrate  more  fully.  Having  shewn  how  we  ought 
to  keep  this  festival,  considered  simply  as  God's  in- 
telligent creatures,  we  shall  now,  as  was  proposed, 

II.  Attempt  to  show  how  we  should  keep  it,  con- 
sidered as  sinful  creatures,  under  a  dispensation  of 
mercy. 

In  attempting  this  we  shall  pursue  the  same 
course,  which  has  been  pursued  in  the  former  part 
of  the  discourse.  We  will  suppose  that  the  holy 
and  happy  community,  whose  festival  we  have 
been  contemplating,  fall  from  their  original  state, 
and  become  sinners  like  ourselves.  In  other 
words,  they  transgress  the  law  of  God,  the  sanc- 
tion of  which  is  death.  In  consequence,  sentence 
of  death  is  immediately  passed  upon  them,  to  be 
executed,  they  know  not  when,  but  just  when  it 
shall  please  their  offended  judge.     Meanwhile,  they 


TO  THE  LORD.  431 

are  banished  from  Paradise,  excluded  from  the  fa- 
vor and  presence  of  God,  and  from  the  tree  of  life, 
which  was  the  sacramental  pledge  of  their  immor- 
tality, and  see  a  flaming  sword  blazing  behind  them, 
and  turning  every  way,  to  prevent  them  from  again 
entering  their  forfeited  Eden.     Nor  is  the  change 
in  their  outward  situation  greater  than  that,  which 
they  find  in  their  character  and  feelings.     They 
have  lost  the  image  of  God,  they  have  lost  all  love 
to  God,  they  no  longer  regard  or  address  him  with 
filial  affection  as  a  Father  and  a  friend,  but  view 
him,  so  far  as  they  view  him  at  all,  as  an  offended 
sovereign,  whose  law  they  have  transgressed,  and 
by  whose  law  they  are  inexorably  doomed  to  des- 
truction.    Indeed,  God  seems  almost  to  have  dis- 
appeared from  their  view.     Their  intellectual  eye, 
darkened  by  sin,  no  longer  sees  his  glory  in  all  his 
works ;  he  no  longer  seems  to  sit  enthroned  on  the 
universe  which  he  had  made,  nor  do  they,  in  the 
daily  gifts  of  Providence,  see  proofs  of  his  bounty 
or  incitements  to  gratitude.     The  immense  void 
which  his  disappearance  has  left  in  the  heart,  is 
filled  by  self  love,  and  an  inordinate,  idolatrous  at- 
tachment to  creatures  ;  and  to  the  great  idol  self, 
and  other  subordinate  idols,  is  transferred  that  hom- 
age, and  those  affections,  which  were  once  rendered 
to  God  alone.     In  fine,  they  are  become  spiritually 
dead,  dead  to  God,  to  goodness,  and  to  the  end  for 
which  they  were  created,  dead  in  trespasses  and 
sins.     Still,  however,  conscience  retains  a  place  in 
their  breasts,  and  at  times  it  will  speak ;  but  it 


4.52  A  FESTIVAL   KEPT 

speaks  nothing  except  reproach,  condemnation,  and 
terror.  The  only  words,  which  it  has  heard  from 
the  mouth  of  God,  are,  Thou  shalt  surely  die  ;  and 
these  therefore  are  the  only  words  which  it  will  re- 
peat. And  when  roused  by  these  words,  they  look 
forward,  it  is  without  hope  of  mercy,  it  is  to  death 
and  the  blackness  of  darkness,  to  judgment,  and 
fiery  indignation.  Then  they  wish  in  vain,  that 
they  had  never  existed,  they  curse,  at  once,  their 
existence  and  its  author,  and  feel  all  those  terrible, 
unaccountable  emotions,  which  agitate  with  more 
than  a  tempest's  fury,  a  heart  at  enmity  with  God, 
whenever  it  is  forced  to  contemplate  its  great  ene- 
my. 

Now  suppose  that  these  creatures,  in  this  sinful, 
guilty,  wretched,  despairing  state,  are  placed  un- 
der a  dispensation,  in  which  the  grace  and  mercy 
of  God  are  offered  them  through  a  Redeemer,  and 
that  just  such  a  revelation  is  made  to  them,  as  has 
been  made  to  us  in  the  New  Testament.  Suppose 
farther,  that,  after  they  are  placed  under  the  new 
dispensation,  they  resolve  to  observe  a  religious  fes- 
tival. What  would  be  necessary,  what  would  be 
implied  in  their  keeping  it  as  a  feast  unto  the  Lord  ? 
I  answer,  the  first  thing  necessary  would  evidently 
be  a  cordial  reconciliation  to  God.  Until  such  a 
reconciliation  took  place,  they  could  neither  ob- 
serve a  religious  festival,  nor  perform  any  other  re- 
ligious duty,  in  a  right  and  acceptable  manner. — 
Indeed,  they  would  have  no  disposition  to  do  it,  nor 
any  of  the  feelings,  which  it  implies  and  demands. 


TO  THE  LORD.  433 

The  feelings,  proper  to  be  exercised  on  a  religious 
festival,  are  holy  love,  joy,   and   gratitude.      But 
they  could  exercise  no  love  to  God,  unless  they 
were  previously  reconciled  to  him,  to  his  character, 
his  government,  and  law.     Nor  could  they  exercise 
holy  joy ;    for  how  could  they  rejoice  in  the  exis- 
tence,  or  in  the  perfections,   or  in  the  government 
of  a  being,  whom  they  did  not  love  ?     Nor  could 
they  sincerely  offer  thanksgiving  and  praise  ;    for 
who  can  sincerely  praise  a  being,  or  offer  thanks  to 
a  being,  whose  character  and  conduct  he  dislikes  ? 
Can  a  self-justifying  criminal,  under  sentence  of 
death,  rejoice  and  feast  with  proper  feelings  before 
the  judge  who  has  condemned  him;  or  a  servant, 
under  the  eye  of  a  master,  whom  he  regards  with 
mingled  dread  and  aversion ;  or  a  rebel,  in  the  pres- 
ence of  a  sovereign,  whose  character  and  laws  he 
dislikes,  and  whose  power  he  dreads  ?     Or  could 
the  prodigal  son,  had  he  been  taken  by  force  and 
placed  at  his  father's  table,  while  under  the  full  in- 
fluence of  those  feelings  which  led  him  to  forsake 
his  father's  house,  have  enjoyed  that  situation,  or 
relished  the  feast  before  him  ?     But  let  the  crimi- 
nal be  reconciled  to  his  judge  and  receive  pardon ; 
let  the  servant  love  his  master,  and  the  rebel  sub- 
mit to  his  sovereign  ;  let  the  prodigal  come  to  him- 
self, and  exercise  right  feelings  towards  his  father, 
and  the  difficulty  would,  in  each  case,  be  removed, 
and  love,  and  joy,  and  gratitude  be  felt.    Cordial  re- 
conciliation to  God,  then,  is  indispensably  necessary 
55 


434  A  FESTIVAL  KEPT 

to  enable  sinful  creatures  to  keep  a  feast  unto 
the  Lord. 

But  reconciliation  to  God  necessarily  involves 
hatred  of  sin,  and  self-condemnation,  sorrow  and 
shame  on  account  of  it.  No  sinner  can  feel  cor- 
dially reconciled  to  God,  until  he  sees  that  his 
character  and  all  his  proceedings  are  perfectly 
holy,  and  just,  and  good  ;  for  if  they  are  not  so,  we 
ought  not  to  be  reconciled  to  them.  But  among 
God's  proceedings,  is  the  sentence  of  condemna- 
tion, which  he  has  pronounced  upon  every  sinner. 
This,  therefore,  the  sinner  must  see  and  feel  to  be 
right,  or  he  will  not  be  reconciled  to  it.  Now  if 
a  sinner  sees  it  to  be  right,  that  God  should  con- 
demn him,  he  will,  of  course,  condemn  himself. 
He  will  say,  God  has  been  right,  and  I  have  been 
wrong ;  and  in  view  of  the  wrong  which  he  has 
done,  he  will  feel  remorse,  sorrow  and  shame,  or, 
in  one  word,  he  will  repent.  Without  unfeigned 
repentance,  then,  no  sinner  can  keep  a  feast  to  the 
Lord  ;  for  every  one,  who  is  impenitent,  is  most 
certainly  unreconciled  to  God.  He  justifies  him- 
self and  thus  condems  the  Almighty. 

The  exercise  of  faith  in  the  Redeemer,  through 
whom  grace  and  mercy  are  offered,  is  also  indis- 
pensably necessary  to  the  right  observance  of  a 
feast  unto  the  Lord.  The  sinner,  who  has  just 
views  of  God,  and  of  himself,  as  in  some  degree 
every  penitent  sinner  has,  is  unable  to  see  how  his 
own  salvation  can  be  reconciled  with  the  holiness, 
justice,  and  truth  of  God.     He  feels  himself  to  be  a 


TO  THE  LORD.  435 

sinner  ;  he  hears  God's  law  say,  The  soul  that  sin- 
neth  shall  die  ;  and  he  sees  that  God's  holiness, 
justice,  and  truth,  all  demand  the  execution  of  this 
sentence.  How  then  dare  he  hope  for  salvation  ? 
And  unless  he  dare  hope  for  it,  how  can  he  keep  a 
feast  unto  the  Lord  ?  How  can  he  pour  out  from 
a  happy,  grateful,  exulting  heart,  accents  of  thanks- 
giving and  praise  ?  He  will  rather  wish  to  fast,  to 
weep,  and  lament,  and  scarcely  will  he  dare  ask 
his  offended  God  to  pardon  and  save  him,  lest  it 
should  be  asking  him  to  sacrifice  his  perfections 
for  the  sake  of  a  sinful  worm  of  the  dust.  But 
shew  him  the  Redeemer,  set  before  him  his  atone- 
ment and  intercession,  and  let  him  exercise  faith 
in  them,  and  all  his  difficulties,  doubts  and  fears 
are  removed ;  he  sees  that  God  can  be  just,  and 
yet  justify  and  save  every  sinner,  who  believes  in 
Jesus  ;  and  now  he  can  hope,  and  rejoice,  and 
exult ;  now  he  feels,  indeed,  prepared  to  keep  a 
feast  unto  the  Lord  ;  now  he  can  cry,  O  Lord,  I 
will  praise  thee,  for  though  thou  wast  angry  with 
me,  thine  anger  is  turned  away,  and  thou  com- 
fortest  me.  Now  he  can  feel  and  obey  the  exhor- 
tation, Go  thy  way,  eat  thy  bread  with  joy,  for  God 
now  accepteth  thy  works. 

But  these  are  not  the  only  reasons,  why  the  ex- 
ercise of  faith  in  the  Redeemer  is  necessary,  in 
the  case  of  sinful  creatures,  to  the  acceptable  ob- 
servance of  a  religious  festival.  When  God  pre- 
scribes a  way,  in  which  sinners  shall  approach  him, 
and  present  their  services,  they  must  on  all  occasions 


436  A  FESTIVAL  KEPT 

approach  him  in  that  way,  and  in  no  other ;  or, 
instead  of  finding  acceptance,  they  will  only  ex- 
cite his  displeasure.  All  the  Jewish  sacrifices, 
for  instance,  were  to  be  offered,  all  their  religious 
services  performed,  and  all  their  festivals  observed, 
with  reference  to  the  tabernacle  or  temple,  where 
God  manifested  his  gracious  presence,  and  through 
the  medium  of  those  typical  mediators,  or  priests, 
whom  he  had  appointed.  If  any  Jew  presumed  to 
disregard  these  injunctions,  to  worship  God  on  a 
high  place  of  his  own  creating,  or  to  offer  his  sac- 
rifice with  his  own  hands,  instead  of  applying  to 
the  priests,  he  drew  upon  himself  a  curse,  instead 
of  a  blessing.  Just  so  under  the  christian  dispen- 
sation. Christ  is  at  once  the  true  tabernacle,  in 
whom  dwells  all  the  fulness  of  the  Godhead  bodily, 
and  the  only  Mediator  between  God  and  man, — 
the  only  way  by  which  sinful  man  can  have  access 
to  God.  I,  says  he,  am  the  way,  the  truth  and  the 
life ;  no  man  cometh  to  the  Father,  but  by  me. 
And  again, — through  him  we  have  access  by  one 
Spirit  unto  the  Father.  Hence  an  apostle  exhorts 
us,  whatever  we  do,  in  word  or  deed,  to  do  all  in 
the  name  of  the  Lord  Jesus,  giving  thanks  to  God 
and  the  Father  by  him.  This  being  the  case,  we 
can  neither  keep  a  feast  unto  the  Lord,  nor  offer 
thanks,  nor  perform  any  other  religious  duty  accep- 
tably, except  in  the  name  of  Christ,  or  in  the  exer- 
ercise  of  faith  in  his  mediation. 

And  now  let  us  suppose  the  community,  which 
we  have  already  twice  contemplated,  first  as  per- 


TO  THE  LORD.  437 

lectly  holy,  and  then  as  sinful,  guilty,  and  undone, 
to  be  a  third  time  placed  before  us,  reconciled  to 
God,  exercising  repentance  and  faith  in  Christ,  and 
engaged  in  keeping  a  religious  festival,  like  that, 
which  we  this  day  observe.  They  still  feel,  though 
in  an  imperfect  degree,  the  same  affection  which 
we  saw  them  exercise  toward  God  in  their  original 
state ;  but  these  affections  are  in  a  considerable 
degree,  at  least,  excited  by  different  objects,  and 
variously  modified  by  the  change  which  has  taken 
place  in  their  situation.  They  still  feel  grateful  to 
God  for  their  existence,  for  their  faculties,  and 
for  the  various  temporal  blessings  which  surround 
them  ;  but  they  now  view  all  these  things  as  bles- 
sings, which  they  had  forfeited  and  lost,  and  which 
had  been  re-purchased  for  them  by  their  Redeem- 
er, and  freely  bestowed  upon  them,  as  the  gifts 
of  his  dying  love.  Hence  they  seem,  as  it  were,  to 
see  his  name  on  every  blessing,  and  every  blessing 
reminds  them  of  him.  They  still,  as  formerly,  see 
and  admire  God's  perfections,  as  displayed  in  the 
works  of  creation  ;  but  their  admiration  and  their 
praises  are  now  principally  excited  by  the  far 
brighter,  the  eclipsing  display  which  he  has  made 
of  his  moral  perfections,  in  the  cross  of  Christ,  in 
the  wonders  of  redemption.  If  they  still  adore, 
and  praise,  and  thank  him,  as  the  God  of  nature, 
they  adore,  and  praise,  and  thank  him,  with  incom- 
parably more  fervency,  as  the  God  of  grace,  the 
God  and  Father  of  our  Lord  Jesus  Christ.  If  they 
think  of  him  with  affection,  as  the  God  who  made 


438  A  FESTIVAL  KEPT 

the  world,  they  think  of  him  with  far  warmer  affec- 
tion, as  the  God  who  so  loved  the  world,  that  he 
gave  his  only  begotton  Son  to  die  for  its  redemp- 
tion. Loud  above  all  their  other  praises  and 
thanksgivings  may  be  heard  the  cry,  Thanks  be 
unto  God  for  his  unspeakable  gift !  Thanks  be  un- 
to God  and  the  Lamb  for  redeeming  love  !  This 
accords  with  God's  own  prediction,  that  under  the 
New  dispensation,  his  former  works  should  be  com- 
paratively forgotten,  and  come  no  more  into  mind. 
And  while  their  thanksgivings  and  praises  are  thus 
principally  called  forth  by  the  blessings  which  are 
conferred,  and  the  divine  perfections  which  are  dis- 
played, in  the  work  of  redemption,  Jesus  Christ 
holds  that  prominent  place  in  their  affections,  and  in 
all  their  solitary  and  united  devotions,  which  he 
evidently  held  in  the  affections  and  devotions  of 
the  apostles,  and  to  which  their  writings  teach  us 
he  is  entitled.  If  they  come  to  God,  it  is  as  dwel- 
ling in  Christ ;  if  they  see  his  glory,  it  is  as  shining 
in  the  face  of  Christ ;  if  they  rejoice  in  God,  it  is 
as  manifesting  himself  in  Christ ;  if  they  trust  in 
God,  it  is  through  the  merits  of  Christ ;  if  they  pray 
to  God,  it  is  in  reliance  on  Christ ;  if  they  enjoy 
God,  they  enjoy  him  in  Christ ;  if  they  offer  praise 
and  thanksgiving  to  God,  it  is  in  the  name  of 
Christ ;  if  they  are  constrained  to  holy  obedience, 
it  is  the  love  of  Christ  which  constrains  them  ;  if 
they  hope  to  persevere  and  obtain  the  victory,  it  is 
in  dependence  on  Christ ;  if  they  say,  we  live,  they 
add,  yet  not  we,  but  Christ  liveth  in  us ;  and  when 


TO  THE  LORD.  439 

they  anticipate  most  confidently  the  happiness  of 
heaven,  they  rejoice  to  borrow  its  language,  and 
cry,  Now  unto  him  that  loved  us,  and  washed  us 
from  our  sins  in  his  own  blood,  be  glory  and  domin- 
ion forever.  In  fine,  Christ  is  their  wisdom,  their 
strength,  their  righteousness,  their  life,  and  they 
cordially  unite  with  an  apostle  in  saying,  Christ  is 
all  in  all.  Without  him,  we  can  do  nothing  ;  but 
through  him  we  can  do  all  things.  And  while  their 
religious  views,  and  feelings,  and  services,  are  all 
thus  modified  by  an  habitual  reference  to  Christ, 
they  are  still  farther  modified  by  a  similar  recollec- 
tion of  the  sinful,  guilty,  wretched  state,  from  which 
he  rescued  them,  and  by  a  view  of  the  sins,  which 
still  cleave  to  them,  and  defile  all  their  duties. — 
The  effects  of  these  views  and  recollections,  are 
penitence,  contrition,  and  deep  humiliation  of  soul, 
and  by  them,  all  their  religious  feelings  are  perva- 
ded and  characterised.  When  they  love  their  God 
and  Redeemer,  it  is  with  a  penitent  love;  when 
they  rejoice  in  him,  it  is  with  a  penitent  joy  ;  when 
they  believe  in  him,  it  is  with  a  penitent  faith;  when 
they  obey  him,  it  is  with  a  penitent  obedience ;  when 
they  offer  him  thanksgivings  and  praises,  penitence 
mingles  with  them  her  humble  confessions,  and 
contrite  sighs ;  and  the  place  on  earth,  which  they 
most  covet,  in  which  they  most  delight,  is  that  of 
the  woman  who  stood  weeping  at  the  feet  of 
Christ,  washing  them  with  her  tears,  and  wiping 
them  with  the  hairs  of  her  head.  Even  while  ob- 
serving a  joyful  festival,  tears,  the  fountain  of  which 


440  A  FESTIVAL,   KEPT 

is  supplied  by  godly  sorrow  for  sin,  and  gratitude 
to  the  Redeemer;  tears,  which  it  is  delightful  to 
shed,  are  seen  on  the  same  countenances,  which 
glow  with  love  and  hope,  and  beam  with  holy, 
humble  joy  in  God. 

And  when  they  sit  down  to  the  table  of  Provi- 
dence, to  feast  upon  his  bounty,  the  exercise  of 
these  emotions  is  not  suspended.  They  feel  there 
as  pardoned  sinners  ought  to  feel,  and  as  they 
would  wish  to  feel  at  the  table  of  Christ,  for  the  table 
of  Providence  is  become  to  them  his  table ;  they  re- 
member him  there ;  they  remember,  that  when  even 
their  daily  food  was  forfeited  by  sin,  and  the  curse 
of  heaven  rested  upon  their  basket  and  store,  he  re- 
deemed the  forfeiture,  and  turned  the  curse  into  a 
blessing.  Hence  they  feast  upon  his  bounty  with 
feelings  resembling  those,  which  we  may  suppose  to 
have  filled  the  bosoms  of  Joseph's  brethren,  when 
they  ate  and  rejoiced  before  him.  They  had,  you 
recollect,  hated  him,  persecuted  him,  conspired  his 
death,  and  sold  him  for  a  slave.  But  by  the  provi- 
dence of  God  he  was  exalted  to  power,  and  had 
the  satisfaction,  not  only  of  seeing  them  humbled 
at  his  feet,  but  of  saving  them  and  their  families 
from  death.  After  he  had  made  himself  known  to 
them,  assured  them  of  his  forgiveness,  and  shewed 
them,  that,  though  they  meant  evil  against  him, 
God  had  overruled  it  for  good,  he  invited  them  to 
a  feast,  and  richly  loaded  their  table  with  provis- 
ions from  his  own.  We  may,  in  some  measure, 
conceive  what  their  feelings  must  have  been  on 


TO  THE  LORD.  441 

such  an  occasion.  Though  they  feasted  and  re- 
joiced before  their  highly  exalted,  but  generous, 
forgiving,  and  affectionate  brother,  yet  feelings  of 
sorrow  and  shame  could  not  but  mingle  with  their 
joy,  and  they  must  often  have  felt  as  if  they  wished 
to  rise  from  their  table,  throw  themselves  at  his  feet, 
and  once  more  ask  his  forgiveness.  Well  then 
may  the  redeemed  sinner  feel  thus,  while  he  feasts 
and  rejoices  before  that  much  injured,  exalted,  and 
compassionate  Saviour,  who  is  not  ashamed  to  call 
him  brother,  and  who  has  not  only  redeemed  and 
forgiven  him,  but  called  him  to  share  in  all  his 
possessions  and  glories.  And  while  such  emotions 
toward  the  Saviour  fill  the  heart,  his  name  cannot 
be  absent  from  the  tongue.  Husbands  and  wives 
will  speak  of  him  to  each  other  ;  parents  will  speak 
of  him  to  their  children  ;  his  person,  his  character, 
his  offices  and  his  works,  will  furnish  the  subject  of 
their  conversation,  and  instructions ;  and  a  realiz- 
ing apprehension  of  his  unseen  presence,  far  from 
damping  their  joy,  will  only  chastise  and  purify  and 
exalt  it. 

Such  then,  my  hearers,  are  the  views  and  feel- 
ings, with  which,  considered  as  sinful  creatures, 
under  the  christian  dispensation,  we  ought  to  ob- 
serve this  sacred  festival.  And  now,  allow  me  to 
ask,  is  this  requiring  any  thing  unreasonable  ?  Is 
it  requiring  one  emotion  for  which  the  Gospel  of 
Christ  does  not  furnish  ample  cause  ?  Is  it  re- 
quiring any  thing  more  than  may  be  justly  expect- 
ed from  creatures  situated  as  we  are,  enjoying  such 
56 


442  A  FESTIVAL  KEPT 

distinguishing  blessings,  and  privileges,  and  indebt- 
ed for  them  all  to  a  Saviour's  dying  love  ?  Indeed, 
is  it  requiring  any  thing,  which  would  not  be,  in 
the  highest  degree,  conducive  to  your  own  happi- 
ness ?  Would  not  this  day,  if  spent  in  such  a  man- 
ner, be  the  happiest  day  which  you  ever  enjoyed  ; 
a  day  like  one  of  the  days  of  heaven,  and  afford- 
ing a  rich  foretaste  of  its  happiness  ?  Why  then 
should  we  not  all  spend  what  remains  of  it  in  this 
manner  ?  why  not  thus  keep  it  as  a  feast  to  the 
Lord  ?  Ah,  my  hearers,  this  question  cannot  be 
answered,  at  least  not  in  a  manner  which  will  be 
satisfactory  to  God,  nor  even  to  an  enlightened 
conscience.  And  why  should  any  seek  for  an 
answer  ?  Why  should  any  one  seek  an  excuse  for 
deferring  his  own  happiness  ?  Suppose  two  per- 
sons, who  have  long  been  at  variance,  should  hap- 
pen to  meet  to  day  at  one  of  your  tables.  Might 
they  not  become  immediately  reconciled,  if  they 
chose,  and  feast  together  in  mutual  love ;  and 
would  not  the  happiness  of  the  feast  be  heightened 
to  each  of  them,  by  the  pleasure  of  reconciliation  ? 
Why  then  may  you  not  all  become  immediately  re- 
conciled to  your  God,  and  begin  to  love  that  Sa- 
viour who  says,  I  love  them  that  love  me  ?  Why 
may  you  not  all  repair  to  your  respective  habita- 
tions, and  there  feast  before  God  with  feelings  re- 
sembling these  ?  How  can  you  find  it  in  your 
hearts  to  leave  his  house,  where  he  entreats  you  to 
be  reconciled,  return  to  the  habitation  which  he 
has  prepared   for  you,  feast   upon   the  provision 


TO  THE  LORD.  443 

which  he  has  made  for  you,  which  a  Saviour  pur- 
chased for  you  with  his  blood,  look  upon  the  chil- 
dren and  friends  whom  he  has  given  you,  consider 
the  ties  with  which  he  has  bound  them  to  you,  and 
yet  refuse  to  love  him,  and  still  persist  in  employ- 
ing the  powers  and  faculties,  with  which  he  has 
entrusted  you,  in  opposing  him  !  O  do  not,  I  en- 
treat you,  be  so  ungrateful  to  him,  so  cruel  to 
yourselves.  As  though  God  did  beseech  you  by 
us,  we  pray  you  in  Christ's  stead,  be  ye  reconciled 
to  God. 


444  THE  SECOND 


SERMOX  XXIII. 

THE  SECOND  COMING  OF  CHRIST. 
REVELATION  I.  7. 

BEHOLD,  HE  COMETH  WITH  CLOUDS;  AND  EVERY  EYE  SHALL  SEE  HIM, 
AND  THEY  ALSO  WHICH  PIERCED  HIM  :  AND  ALL  KINDREDS  OF  THE 
EARTH  SHALL  WAIL  BECAUSE  OF  HIM  :    EVEN  SO.       AMEN. 

An  apostle,  speaking  of  the  Lord's  supper,  inti- 
mates that  the  church  will  continue  to  partake  of  it, 
and,  by  partaking  of  it,  to  shew  forth  his  death  un- 
til he  shall  come  again.  This  ordinance,  then,  may 
be  considered  as  a  chain,  which  connects  the  first 
and  the  second  coming  of  Christ.  Of  this  chain, 
as  of  the  gospel,  he  is  at  once  the  beginning  and 
the  end.  If  we  look  back  to  the  time  of  its  insti- 
tution, we  see  Christ  at  his  table,  surrounded  by  a 
little  and  despised  band  of  disciples.  If  we  look 
forward  to  the  period  of  its  completion,  we  see 
him  on  the  judgment-seat,  surrounded  by  all  the 
glories  and  hosts  of  the  celestial  world.  If  we  look 
at  its  commencement,  we  see  him  expiring  on  the 
cross ;  if  we  look  at  its  termination,  we  see  him 
coming  in  the  clouds  of  heaven.  It  is  this  coming, 
of  which  the  beloved  disciple  speaks  in  our  text. 
Behold  he  cometh  with  clouds  ;  and  every  eye 
shall  see  him,  and  they  also  which  pierced  him  ; 
and  all  kindreds  of  the  earth  shall  wail  because  of 
him  :  even  so.     Amen. 

In  this  passage  there  are  three  things  which  de- 


COMING  OF  CHRIST.  445 

serve  our  attention  ; — the  coming  of  Christ  ;  his 
being  seen  by  all,  and  the  manner  in  which  different 
characters  ivill  be  affected  by  the  sight.  A  few  re- 
marks on  each  of  these  particulars  will  comprise 
the  present  discourse. 

I.  Let  me  lead  your  attention  to  the  coming  of 
Christ  itself.  Behold  he  cometh  with  clouds.  Of 
the  greatness,  the  importance  of  this  event  I  shall 
say  nothing.  To  endeavor  to  enlarge  your  con- 
ceptions of  it,  by  surrounding  it  with  the  pomp  of 
language,  would  be  like  attempting  to  gild  the 
noon-day  sun.  Every  one  must  perceive  at  once, 
that,  if  we  except  the  first  coming  of  Christ  to  die 
for  the  world,  inspiration  has  revealed  no  fact  more 
momentous,  and  interesting  than  that  of  his  second 
coming  to  judge  the  world.  But  respecting  the 
certainty  of  this  event,  it  may  be  proper  to  say 
something  more.  I  need  not  inform  you,  that,  for 
evidence  of  its  certainty  we  must  look  to  the  scrip- 
tures alone  :  for  it  is  a  fact,  which  lies  far  beyond 
the  ken  of  human  reason  ;  a  fact,  which  God  alone 
could  reveal.  Reason  might  however,  perhaps, 
venture  to  expect,  that,  if  God  thought  proper  to 
reveal  a  fact  of  such  momentous  interest,  he  would 
reveal  it  clearly,  and  with  a  frequency  of  repeti- 
tion proportionate  to  its  importance.  In  this  ex- 
pectation she  would  not  be  disappointed.  There 
is  perhaps  no  event,  yet  future,  which  is  revealed 
so  clearly,  or  in  so  many  different  passages  as  this. 
And  in  revealing  it,  the  Spirit  of  God  seems  to  have 
avoided  with  unusual  care,   all  metaphorical  and 


446  THE  SECOND 

figurative  expressions,  and  to  have  chosen  only  the 
plainest  and  most  simple  language  ;  language, 
which  cannot  be  misunderstood,  nor,  without  the 
utmost  violence,  perverted.  A  few  out  of  the  many 
passages  in  which  it  is  thus  revealed,  you  will  per- 
mit me  to  mention.  Christ  was  once  offered  to 
bear  the  sins  of  many  ;  and  unto  them  that  look 
for  him  shall  he  appear  the  second  time  without 
sin  unto  salvation.  The  Lord  himself  shall  de- 
scend from  heaven  with  a  shout,  with  the  voice  of 
the  archangel,  and  with  the  trump  of  God.  The 
Lord  Jesus  shall  be  revealed  from  heaven,  with  his 
mighty  angels,  in  flaming  fire  taking  vengeance  on 
them  that  know  not  God,  and  obey  not  the  gospel ; 
who  shall  be  punished  with  everlasting  destruction 
from  the  presence  of  the  Lord,  and  from  the  glory 
of  his  power  ;  when  he  shall  come  to  be  glorified 
in  his  saints,  and  to  be  admired  in  all  them  that  be- 
lieve. Such  is  the  language  of  inspired  men. 
Equally  explicit  is  the  testimony  of  angels.  This 
same  Jesus,  which  is  taken  up  from  you  into  hea- 
ven, shall  so  come  in  like  manner  as  ye  have  seen 
him  go  into  heaven.  Still  more  explicit,  if  possi- 
ble is  the  language  of  our  Saviour  himself.  The 
Son  of  man,  says  he,  shall  come  in  his  glory,  and 
all  the  holy  angels  with  him  ;  then  shall  he  sit  upon 
the  throne  of  his  glory  :  and  before  him  shall  be 
gathered  all  nations.  And  again,  Ye  shall  see  the 
Son  of  man  coming  in  the  clouds  of  heaven,  with 
power  and  great  glory.  I  shall  mention  but  one 
declaration  more,  a  declaration  uttered  in  circum- 


COMING  OP  CHRIST.  447 

stances  of  peculiar  solemnity.  After  he  had  been 
apprehended  by  the  Jews,  the  High  Priest,  finding 
that  he  made  no  reply  to  their  false  accusations, 
said  to  him,  I  adjure  thee,  by  the  living  God,  that 
thou  tell  us,  whether  thou  be  the  Christ,  the  Son 
of  God.  This,  according  to  the  customs  of  the 
Jews,  was  equivalent  to  the  administration  of  an 
oath.  And  our  Saviour's  answer  was  equivalent  to 
an  answer  given  upon  oath.  And  what  was  that 
answer  ?  I  am :  and  hereafter  ye  shall  see  the 
Son  of  man  sitting  on  the  right  hand  of  power,  and 
coming  in  the  clouds  of  heaven.  On  hearing  this 
testimony  from  his  lips,  we  may  reply  with  the 
high  Priest,  though  in  a  different  sense,  what  need 
have  we  of  any  further  witness  ?  we  have  heard 
from  his  own  mouth.  If  the  solemn  declaration, 
the  oath  of  the  Son  of  God  is  true,  then  it  is  cer- 
tain, that  he  will  come  a  second  time  in  the  clouds 
of  heaven.  He,  who  does  not  believe  this,  believes 
nothing  which  the  scriptures  assert. 

II.  The  next  particular  in  our  text,  which  claims 
attention,  is  the  fact,  that  Jesus  Christ,  at  his 
second  coming,  shall  be  seen  by  all  mankind. 
Every  eye  shall  see  him.  This  assertion  teaches 
us,  that  he  will  come  in  a  visible  form  ;  for  though 
the  word  see,  when  used  alone,  often  signifies 
merely  to  perceive,  yet  it  never,  so  far  as  I  recol- 
lect, has  this  signification  when  used,  as  it  is  here, 
in  connection  with  the  eye.  The  mind  may  be 
said,  figuratively  speaking,  to  see  or  perceive  truth, 
and  many  other   things,  which  are  in  their  very 


448  THE  SECOND 

nature  invisible  ;  but  the  eye  can  see  nothing,  which 
is  not  visible.  And  as  Jesus  Christ  will  come  in  a 
visible  form,  so  he  will  come,  doubtless,  in  a  human 
form.  He  will  come  arrayed  with  that  glorious 
body,  which,  as  another  inspired  passage  informs 
us,  he  now  wears  in  heaven.  Should  this  appear 
doubtful  to  any,  we  would  refer  them  to  the  pas- 
sages already  mentioned,  in  which  our  Saviour 
says,  Ye  shall  see  the  Son  of  man  coming  in  the 
clouds  of  heaven ;  an  expression  which  must  mean, 
if  it  mean  any  thing,  that  he  will  come  in  his  hu- 
man nature.  The  declaration  of  the  angels  is  of 
the  same  import.  Ye  shall  see  this  same  Jesus 
come  in  like  manner  as  ye  have  seen  him  go  into 
heaven.  But  they  saw  him  ascend  to  heaven  in 
a  human  form  ;  they  will,  therefore,  see  him  coming 
in  a  human  form.  The  language  of  St.  Paul  is,  if 
possible,  still  more  decisive.  God,  says  he,  hath 
appointed  a  day,  in  the  which  he  will  judge  the 
world  in  righteousness  by  that  man,  whom  he  hath 
ordained,  of  which  he  hath  given  assurance  to  all 
men,  by  raising  him  from  the  dead.  At  the  same 
time  we  are  assured,  in  other  places,  that  God  is 
Judge  himself,  that  our  God  shall  come  and  not 
keep  silence  ;  a  fire  shall  devour  before  him,  and 
it  shall  be  very  tempestuous  round  about  him. 
And  St.  John,  describing  a  view  which  he  had  in 
vision  of  the  proceedings  of  the  judgment  day, 
says,  I  saw  the  dead  small  and  great  stand  before 
God.  These  otherwise  contradictory  passages  will 
appear  perfectly  reconcilable,  if  we  recollect,  that 


COMING  OF  CHRIST.  449 

Jesus  Christ  is  God  manifest  in  the  flesh,  God  and 
man  united  in  one  person.  His  glorified  body  will 
be  the  temple,  the  vehicle,  in  which  God  will  come 
to  judgment,  and  this  vehicle  will  be  visible.  Of 
its  appearance  we  may,  perhaps,  form  some  idea 
from  the  description  given  by  Daniel  and  St.  John. 
I  beheld,  says  the  former,  till  the  thrones  were  cast 
down,  and  the  Ancient  of  days  did  sit,  whose  gar- 
ment was  white  as  snow  ; — his  throne  was  like  the 
fiery  flame,  and  his  wheels  as  burning  fire.  A  fiery 
stream  issued  and  came  forth  from  before  him ; 
thousand  thousands  ministered  unto  him,  and  ten 
thousand  times  ten  thousand  stood  before  him. 
Similar  are  the  expressions  of  St.  John.  I  saw 
one,  says  he,  like  unto  the  Son  of  man,  clothed- with 
a  garment  down  to  the  foot,  and  girt  about  the 
breast  with  a  golden  girdle.  His  head  and  his 
hairs  were  white  as  snow ;  and  his  eyes  were  as  a 
flame  of  fire  ;  and  his  feet  were  like  unto  fine  brass, 
as  if  they  burned  in  a  furnace ;  and  his  voice  was 
as  the  sound  of  many  waters,  and  his  countenance 
as  the  sun  shineth  in  his  strength.  I  need  not  re- 
mind you,  that  similar  was  his  appearance  on  the 
mount  of  transfiguration,  when  his  human  form  as- 
sumed, for  a  time,  some  of  that  glory,  which  it  was 
destined  to  wear  after  his  exaltation  to  heaven ;  a 
glory,  however,  which  will  be,  doubtless,  increased 
in  a  degree  that  is  inconceivable,  when  he  shall 
come,  not  in  his  own  glory  only,  but  in  that  of  his 
Father.     Of  this  glory  the  sublime  language  of  St. 

John  is  suited  to  give  the  most  exalted  conception. 
57 


450  THE  SECOND 

I  saw,  says  he,  a  great  white  throne,  and  him  thaf. 
sat  upon  it,  from  whose  face  heaven  and  earth  fled 
away.  But  the  assertion  in  our  text  teaches  us, 
not  only,  that  Jesus  Christ  will  come  in  a  visible 
form,  but  that  all  mankind  shall  behold  him  in  this 
form.  Every  eye  shall  see  him.  The  same  truth 
is  taught  elsewhere.  He  assured  his  disciples, 
that  they  should  see  him.  He  assured  his  ene- 
mies, that  they  should  see  him.  He  declared,  that, 
when  he  comes,  he  will  gather  before  him  all  na- 
tions. And  an  apostle  says,  we  must  all  appear 
before  the  judgment-seat  of  Christ.  And  if  he 
comes  in  a  visible  form,  and  all  are  assembled  be- 
fore him,  all  must,  of  course,  see  him.  My  hear- 
ers, meditate,  a  moment,  upon  this  interesting 
truth.  Let  every  one  say  to  himself,  /  shall  see 
this  great  sight.  /  shall  see  the  Lord  Jesus  Christ, 
the  God-man,  the  Saviour,  the  Judge,  of  whom  I 
have  heard  so  much.  My  body,  when  slumbering 
in  the  grave,  will  hear  his  omnipotent  voice  and 
come  forth.  My  long  closed  eyes  will  open,  and 
the  descending  Judge,  and  the  judgment-seat,  with 
all  its  splendors,  will  burst  upon  them.  Such  was 
Job's  expectation.  Though  worms  destroy  this 
body,  yet  in  my  flesh  shall  I  see  God  ;  whom  mine 
eyes  shall  behold,  and  I  shall  see  for  myself,  and 
not  another.     Let  us  attend, 

III.  To  the  manner,  in  which  different  charac- 
ters will  be  affected  by  this  sight.  Were  the  scrip- 
tures silent  respecting  this  part  of  our  subject,  we 
might  still  be  sure,  that  all  will  not  contemplate 


COMING  OF  CHRIST.  451 

this  spectacle  with  similar  feelings,  nor  be  affected 
by  it  in  the  same  manner.  The  feelings,  with 
which  men  regard  any  object,  will  ever  correspond 
with  their  own  character.  Different  characters 
will  regard  the  same  object  with  different  feelings ; 
opposite  characters  with  opposite  feelings.  Now 
we  know,  that,  among  mankind,  there  are  charac- 
ters not  only  widely  different,  but  diametrically  op- 
posite. We  know,  that,  even  now,  these  opposite 
characters  regard  Jesus  Christ,  his  word,  his  insti- 
tutions, his  friends,  with  opposite  feelings.  We 
know,  that  the  thoughts  of  his  second  coming  af- 
fect different  persons  in  a  very  different  manner. 
Some  desire  it,  others  dread  it ;  some  think  of  it 
with  pleasure,  others  with  pain.  Hence  we  might 
naturally  conclude,  that,  when  the  event  shall  ar- 
rive, different  characters  will  be  differently  affect- 
ed by  it.  But  we  are  not  left  to  our  own  inferen- 
ces and  reasonings  on  this  point.  Our  text  plainly 
intimates,  and  other  passages  clearly  teach  us,  that 
the  sight  of  Christ's  coming  in  the  clouds  of  heaven 
will  produce  widely  different  effects  upon  different 
characters.  They  teach  us,  first,  that  all  good 
men  desire  this  event,  and  will  contemplate  it  with 
the  most  joyful  emotions.  This  is  intimated  in  our 
text,  where  the  inspired  writer,  after  predicting 
Christ's  coming,  and  his  being  seen  by  every  eye, 
adds,  Even  so :  amen, — that  is,  so  let  it  be  ;  let 
the  event  take  place,  as  soon  as  God  pleases.  In 
thus  expressing  his  own  feelings,  he  expressed  the 


452  THE  SECOND 

feelings  of  all,  who,  like  himself,  are  faithful  serv- 
ants of  the  Lord  Jesus  Christ.  Agreeably,  Chris- 
tians are  described  as  those,  who  look  for  him ; 
that  is,  who  expect  and  desire  his  second  coming. 
And  St.  Paul  informs  us,  that  the  righteous  Judge 
will,  at  the  last  day,  give  a  crown  of  righteousness 
to  all  who  love  his  appearing.  In  another  passage, 
after  predicting  the  second  coming  of  Christ,  he 
adds,  wherefore  beloved,  comfort  ye  one  another 
with  these  words.  Now  if  good  men  expect  and 
desire  Christ's  coming,  if  they  love  to  think  of  it, 
if  it  comforts  them  to  speak  of  it,  then  surely  they 
will  rejoice  when  they  see  it.  Indeed,  they  cannot 
but  rejoice  to  see  him,  whom  they  have  followed 
by  faith,  whom  they  have  loved  with  supreme  af- 
fection ;  who  comes  to  complete  their  salvation,  to 
give  them  a  crown  of  righteousness.  Nor  will  this 
joy  be  checked  by  any  guilty  fears  or  anxieties ;  for 
in  their  Judge  they  will  see  their  Saviour,  their 
Friend,  their  Head,  whose  love  for  them  passeth 
knowledge,  and  who  has  said,  whosoever  shall  con- 
fess me  before  men,  him  will  I  also  confess  before 
my  Father  and  the  holy  angels.     But, 

2.  While  all  the  faithful  servants  of  Christ  will 
contemplate  him  with  joy  unspeakable  and  full  of 
glory,  all  of  a  different  character  will  witness  his 
coming  with  unutterable  horror,  anguish,  and  des- 
pair. All  kindreds  of  the  earth  shall  wail  because 
of  him.  These  effects  of  his  coming  are  still  more 
forcibly  described  in  a  succeeding  chapter.  I  be- 
held, says  the  Apostle,  and  the  kings  of  the  earth, 


COMING  OF  CHRIST.  453 

and  the  great  men,  and  the  rich  men,  and  the  chief 
captains,  and  the  mighty  men,  and  every  bond  man, 
and  every  freeman,  hid  themselves  in  the  dens,  and 
in  the  rocks  of  the  mountains,  and  said  to  the 
mountains  and  rocks,  Fall  on  us,  and  hide  us  from 
the  wrath  of  the  Lamb ;  for  the  great  day  of  his 
wrath  is  come,  and  who  shall  be  able  to  stand  !  It 
seems  to  be  clearly  intimated,  both  in  this  passage 
and  in  our  text,  that  the  sight  of  Christ,  at  his 
second  coming,  will  be  terrible  to  all,  or  nearly  all, 
who  are  then  found  alive  in  the  world.  We  learn 
from  other  inspired  passages  the  reason  of  this.  It 
is  because  all,  or  nearly  all,  who  are  then  found 
alive,  will  be  wicked  men.  When  the  Son  of  man 
cometh,  says  our  Saviour,  will  he  find  faith  on  the 
earth  ?  That  is,  will  he  find  many,  who  believe  in 
him,  and  expect  his  coming  ? — a  mode  of  express- 
ion, which  forcibly  intimates,  that  he  will  not.  In 
another  passage,  he  teaches  us,  that,  at  his  second 
coming,  he  will  find  the  world  in  the  same  situa- 
tion, in  which  it  was  found  by  the  flood,  in  the  days 
of  Noah,  and  in  which  Sodom  was  in  the  days  of 
Lot.  As  it  was,  says  he,  in  the  days  of  Noah,  and 
of  Lot,  so  shall  it  be  in  the  day,  when  the  Son  of 
man  is  revealed,  or  appears.  They  ate,  they 
drank,  they  bought,  they  sold,  they  planted,  they 
builded,  and  knew  not,  till  the  day  in  which  Noah 
entered  into  the  ark,  and  the  flood  came  and  de- 
stroyed them  all. 

From  these  and  other  passages  it  is  evident,  that, 
at  the  second  coming  of  Christ,  there  will  be  very 


454  THE  SECOND 

little  religion,  very  few  pious  men  found  in  the 
world.  But  it  may  be  asked,  how  does  this  rep- 
resentation agree  with  the  many  predictions,  which 
assure  us  that  religion  is  yet  to  prevail,  in  a  far 
greater  degree  than  it  ever  has  done,  and  that  the 
knowledge  of  God  shall  fill  the  earth,  even  as  the 
waters  cover  the  sea  ?  We  shall  find  an  answer 
to  this  question  in  the  twentieth  chapter  of  Reve- 
lation. We  are  there  taught,  that  the  great  temp- 
ter and  deceiver  of  mankind,  who  deceiveth  the 
whole  world,  shall  be  bound  for  a  thousand  years  ; 
that  is,  during  that  period  he  shall  not  be  permitted 
to  tempt  or  deceive  mankind,  and,  in  consequence, 
religion  will  almost  universally  prevail.  To  this 
period,  all  the  passages,which  speak  of  the  great 
extension  of  Christ's  kingdom,  refer.  But  after 
the  expiration  of  this  period,  the  great  adversary 
will  be  released  for  a  season  ;  in  other  words,  he 
will  be  suffered  to  renew  his  temptations,  the  con- 
sequence will  be  a  great  and  almost  universal 
apostacy.  Religion  will  be  ridiculed  and  opposed, 
and  its  friends  persecuted  with  peculiar  rancor ; 
the  church  will  be  compassed  about  with  enemies, 
and  on  the  very  point  of  being  swallowed  up,  and 
then,  in  that  critical  moment,  will  be  seen  the 
signs  of  the  Son  of  man  coming  in  the  clouds  of 
heaven.  The  sight  will  strike  them  suddenly  and 
unexpectedly.  It  will  come,  as  our  Saviour  in- 
forms us,  as  a  flash  of  lightning  ;  or,  as  an  apostle 
expresses  it,  the  day  of  the  Lord  will  so  come,  as 
a  thief  in  the  night.      For  when  they  shall  say, 


COMIJN'G  OP  CHRIST.  455 

Peace  and  safety  ;  then  sudden  destruction  com- 
eth  upon  them.  And  who  can  doubt  that  such  a 
sight,  bursting  in  such  a  manner  upon  men  immers- 
ed in  worldly  cares  and  pleasures,  or  engaged  in 
opposing  the  cause  of  Christ,  will  throw  them  into 
an  agony  of  consternation  and  distress  ? 

Suppose,  for  a  moment,  that  this  event  should 
take  place  now  ;  that,  while  I  speak,  the  trumpet 
should  sound,  and  the  fiery  brightness,  which  will 
surround  the  Judge,  should  begin  to  shine  through 
these  windows.  Can  you  doubt,  that  many  of  this 
congregation  would  be  distracted  with  guilty  fear 
and  remorse  ;  and  that  all  sinners,  in  all  parts  of 
the  world,  would  be  affected  in  a  similar  manner  ? 
Some  of  you  have  seen  into  what  wild  alarm,  what 
temporary  distraction.,  an  assembly  may  be  thrown 
in  a  moment  by  an  alarm  of  fire,  or  a  cry,  that  the 
house  is  falling.  What  then  would  be  the  effects 
produced  by  the  sight  of  the  final  Judge,  of  the 
heaven's  departing,  of  the  world  on  fire  !  Less 
terrible  was  the  sight  of  the  flood  to  the  guilty  in- 
habitants of  the  old  world ;  less  loud,  less  agoniz- 
ing was  the  cry  which  they  uttered,  than  that 
which  will  burst  from  the  lips  of  guilty  mortals, 
when  every  eye  sees  the  Judge  coming  in  the 
clouds  of  heaven,  with  power  and  great  glory. 

It  is  not,  however,  to  those  only,  who  are  found 
alive  in  the  world,  that  this  sight  will  prove  terri- 
ble. All  the  sinful  dead,  whose  bodies  are  in  the 
grave,  will  then  be  roused  ;  for  all  that  are  in  their 
graves  shall  hear  the  voice  of  the  Son  of  man, 


456  THE  SECOND 

and  shall  come  forth ;  they  that  have  done  good, 
to  the  resurrection  of  life,  and  they  that  have  done 
evil,  to  the  resurrection  of  damnation.  And  O, 
how  different  will  be  the  appearance  of  these  two 
classes !  The  former,  with  glorious  bodies,  resem- 
bling that  of  their  Saviour,  will  shine  forth  like 
the  sun ;  the  holiness,  and  the  love,  and  the  hap- 
piness of  heaven,  beaming  in  their  countenances 
and  sparkling  in  their  eyes  ;  while  the  latter,  dark 
and  gloomy  as  night,  will  express  nothing  but  fear 
and  rage,  envy  and  despair.  Then  will  the  pre- 
diction be  fulfilled  which  says,  Ye  shall  see  a  dif- 
ference made  between  the  righteous  and  the  wick- 
ed. Then  the  whole  intelligent  universe  will  see, 
that,  verily  there  is  a  reward  for  the  righteous, 
verily  there  is  a  God  that  judge th  in  the  earth. 

Permit  me  now,  my  hearers,  to  improve  the  view 
we  have  taken  of  this  subject,  by  endeavoring  to 
bring  it  home  to  your  bosoms,  your  consciences. 

1.  Consider  the  certainty  of  this  event.  The 
passages,  which  have  been  quoted  in  this  discourse, 
will,  I  doubt  not,  convince  you  all,  that,  if  the  Bi- 
ble is  true,  this  event  is  certain,  as  certain  as  if  it 
had  already  taken  place.  It  is  the  same  in  the 
sight  of  God,  as  if  it  had  taken  place.  He  sees  it 
as  plainly,  as  if  it  were  already  past ;  and  this  fact 
renders  it  not  only  certain,  that  it  will  take  place, 
but  impossible  that  it  should  not  take  place.  So 
certainly  then  as  the  Bible  is  the  word  of  God,  so 
certainly  will  your  eyes  see  the  Lord  Jesus  Christ 
coming  in  the  clouds  of  heaven.     Are  any  of  you 


COMING  OF  CHRIST.  457 

then  prepared  to  rely  on  the  assumption,  that  the 
Bible  is  a  forgery  ?  Remember,  that,  if  you  rely 
upon  this,  you  stake  every  thing  dear  upon  it,  and 
that,  should  you  be  deceived,  you  lose  every  thing, 
lose  your  souls,  lose  salvation,  and  render  your  per- 
dition sure.  My  hearers,  if  there  is  even  a  prob- 
ability, nay,  if  there  is  a  possibility,  that  the  Bible 
is  true,  it  is  madness  to  incur  this  risk.  But  why 
do  we  talk  of  possibilities,  or  probabilities  ?  We 
know  that  the  Bible  is  the  word  of  God.  We  know 
that  the  Son  of  God  has  already  come  once,  and 
we  knoiv  that  he  will  come  again.  Heaven  and 
earth  shall  pass  away,  but  his  word  shall  not  pass 
away. 

2.  Let  us  improve  the  subject,  by  making  use  of 
it  to  obscure  the  glare  of  worldly  objects,  and  ex- 
tinguish the  fires,  which  they  are  continually  kind- 
ling within  us.  Let  all,  who  are  dazzled  or  fascin- 
ated by  the  pomp  and  splendor  of  the  world,  come 
and  contemplate  a  scene,  which  stains  the  pride  of 
all  human  glory,  and  throws  far  back  into  the 
deepest  shade  every  thing,  which  men  call  great, 
or  splendid,  or  sublime.  What  are  the  pompous 
triumphs,  the  gaudy  pageants,  the  long  processions, 
on  which  men  gaze  with  eager  delight,  compared 
with  the  descent  of  the  Creator,  the  Judge  from 
heaven,  surrounded  by  all  the  seraphic  hosts,  and 
bearing  with  him  the  final  sentence,  the  eternal, 
unchangeable  destiny  of  every  child  of  Adam  ? 
Pause,  then,  lor  a  moment,  and  contemplate,  with 

the  eye  of  faith,  or,  if  you  have  no  faith,  with  the 
58 


458  THE  SECOND 

eye  of  imagination,  this  tremendous  scene.  Look 
at  that  point,  far  away  in  the  ethereal  regions, 
where  the  gradually  lessening  form  of  our  Saviour 
disappeared  from  the  gaze  of  his  disciples,  when 
he  ascended  to  heaven.  In  that  point  see  an  un- 
common, but  faint  and  undefined  brightness  just 
beginning  to  appear.  It  has  caught  the  roving 
eye  of  yon  careless  gazer,  and  excited  his  curiosi- 
ty. He  points  it  out  to  a  second,  and  a  third.  A 
little  circle  soon  collects,  and  various  are  the  con- 
jectures, which  they  form  respecting  it.  Similar 
circles  are  formed,  and  similar  conjectures  made,  in 
a  thousand  different  parts  of  the  world  But  con- 
jecture is  soon  to  give  place  to  certainty — awful, 
appalling,  overwhelming  certainty.  While  they 
gaze,  the  appearance,  which  had  excited  their  cu- 
riosity, rapidly  approaches,  and  still  more  rapidly 
brightens.  Some  begin  to  suspect  what  it  may 
prove ;  but  no  one  dares  to  give  utterance  to  his 
suspicions.  Meanwhile,  the  light  of  the  sun  begins 
to  fade  before  a  brightness  superior  to  his  own. 
Thousands  see  their  shadows  cast  in  a  new  direc- 
tion, and  thousands  of  hitherto  careless  eyes  look 
up,  at  once,  to  discover  the  cause.  Full  clearly 
they  see  it ;  and  now  new  hopes  and  fears  begin 
to  agitate  their  breasts.  The  afflicted  and  perse- 
cuted servants  of  Christ  begin  to  hope,  that  the 
predicted,  long  expected  day  of  their  deliverance 
is  arrived.  The  wicked,  the  careless,  the  unbe- 
lieving, begin  to  fear,  that  the  Bible  is  about  to 
prove  no  idle  tale.     And  now  fiery  shapes,  moving 


COMING  OP  CHRIST.  459 

like  streams  of  lightning,  begin  to  appear  indis- 
tinctly amidst  the  bright  dazzling  cloud,  which 
comes  rushing  down  as  on  the  wings  of  a  whirl- 
wind. At  length  it  reaches  its  destined  place.  It 
pauses  ;  then,  suddenly  unfolding,  discloses  at  once 
a  great  white  throne,  where  sits,  starry  resplendent, 
in  all  the  glories  of  the  God-head,  the  man  Christ 
Jesus.  Every  eye  sees  him,  every  heart  knows 
him.  Too  well  do  the  wretched,  unprepared  in- 
habitants of  earth  now  know  what  to  expect ;  and 
one  universal  shriek  of  anguish  and  despair  rises 
to  heaven,  and  is  echoed  back  to  earth.  But 
louder,  far  louder  than  the  universal  cry,  now 
sounds  the  last  trumpet;  and,  far  above  all,  is 
heard  the  voice  of  the  Omnipotent,  summoning  the 
dead  to  arise,  and  come  to  judgment.  New  ter- 
rors now  assail  the  living.  On  every  side,  nay 
under  their  very  feet,  the  earth  heaves,  as  in  con- 
vulsions ;  graves  open,  and  the  dead  come  forth, 
while,  at  the  same  moment,  a  change,  equivalent  to 
that  occasioned  by  death,  is  effected  by  Almighty 
power  on  the  bodies  of  the  living.  Their  mortal 
bodies  put  on  immortality,  and  are  thus  prepared 
to  sustain  a  weight  of  glory,  or  of  wretchedness, 
which  flesh  and  blood  could  not  endure.  Mean- 
while, legions  of  angels  are  seen,  darting  from 
pole  to  pole,  gathering  together  the  faithful  serv- 
ants of  Christ  from  the  four  winds  of  heaven,  and 
bearing  them  aloft  to  meet  the  Lord  in  the  air, 
where  he  causes  them  to  be  placed  at  his  own 
right  hand,  preparatory  to  the  sentence,  which  is 


460  THE  SECOND 

to  award  to  them  everlasting  life.  Such,  my 
brethren,  is  the  scene,  which  you  will  one  day 
witness.  And  where  now  are  the  pomps,  the  hon- 
ors, the  riches,  and  pleasures,  of  this  world,  which 
yesterday  appeared  so  dazzling  ?  Has  not  all  their 
brightness  faded,  even  in  your  estimation  ?  Ought 
they  not  to  appear,  must  they  not  appear,  as  less 
than  nothing  and  vanity  to  him,  who  looks  for, 
who  firmly  believes,  that  he  shall  see  such  a  spec- 
tacle as  this  ?  Can  you  wonder,  that  faith  in  such 
truths,  the  faith  of  the  christian,  should  overcome 
the  world  ?  Christian,  if  you  would  gain  more  and 
greater  victories  over  the  world,  than  you  ever 
have  done,  bring  this  scene  often  before  the  eye  of 
your  mind,  and  gaze  upon  it,  till  you  become  blind 
to  all  earthly  glory.  He,  who  gazes  long  at  the 
sun,  becomes  unsusceptible  of  impression  from  in- 
ferior luminaries ;  and  he,  who  looks  much  at  the 
Sun  of  Righteousness,  will  be  little  affected  by  any 
alluring  object,  which  the  world  can  exhibit. 

3.  Shall  we  all  see  this  great  sight  ?  and  will  it 
affect  us  according  to  our  characters  ?  Let  us 
then  inquire  how  it  would  affect  us,  should  it  now 
appear  ?  You  cannot  but  be  sensible,  that,  if  you 
have  lived  a  careless,  irreligious  life,  if  your  sins 
are  not  pardoned,  if  you  are  conscious,  that  you . 
have  not  faithfully  served  Christ,  his  coming  would 
fill  you  with  guilty  apprehension,  remorse,  and  de- 
spair. You  would,  you  must  feel  just  as  a  dis- 
honest or  unfaithful  servant  would  feel,  when  sum- 
moned into  the  presence  of  a  long  absent  master. 


COMING  OF  CHRIST.  461 

to  whom  all  his  unfaithfulness  was  known.  On 
the  contrary,  if  you  are  the  faithful  servants  of 
Christ ;  if  you  are  looking  and  longing  for  his  ap- 
pearing ;  if  you  have  the  testimony  of  your  own 
consciences,  that  in  simplicity  and  Godly  sincerity, 
not  with  fleshly  wisdom,  but  by  the  grace  of  God, 
you  have  had  your  conversation  in  the  world  ; 
then  you  could  witness  his  approach  with  joy,  and 
lift  up  your  heads  triumphantly,  knowing  that  your 
redemption  was  drawing  nigh.  O,  then,  if  any  of 
you  are  not  prepared  to  meet  the  Judge  in  peace, 
let  it  be  your  great  care  to  become  prepared.  If 
any  of  you  are  prepared  for  this  event,  live  as  be- 
cometh  those  who  expect  it.  Remember,  that  your 
Master's  words  are,  Watch  ye  therefore,  and  pray 
always,  that  ye  may  be  accounted  worthy  to  es- 
cape all  these  things  that  shall  come  to  pass,  and 
to  stand  before  the  Son  of  man. 


462  EQUALITY  OF  MEN 

SERMON  XXIV. 

EQUALITY  OF  MEN  WITH  ANGELS. 
LUKE  XX.  36. 

FOR  THEY  ARE  EQUAL  ONTO  THE  AISGELS. 

Eye,  says  an  apostle,  hath  not  seen,  nor  ear 
heard,  neither  have  entered  into  the  heart  of  man 
the  things,  which  God  hath  prepared  for  them  that 
love  him.  With  this  assertion  the  lanimacre  of 
many  other  inspired  passages  well  corresponds. 
They  inform  us,  that  the  faithful  servants  of  God 
shall  shine  as  the  stars,  and  as  the  brightness  of  the 
firmament,  forever  and  ever  ;  that  they  shall  shine 
forth  as  the  sun,  in  the  kingdom  of  their  Father ; 
that,  when  Christ  shall  appear,  they  shall  be  like 
him,  and  that  they  shall  not  only  live  with  him,  but 
reign  with  him,  through  endless  ages.  To  mention 
but  one  passage  more — our  Saviour  informs  us, 
that  those,  who  are  counted  worthy  to  inherit  the 
future  eternal  world,  shall  be  equal  to  the  angels. 
If  we  consider  what  is  elsewhere  revealed  respect- 
ing these  celestial  spirits,  and  how  much  is  implied 
in  being  equal  to  them,  we  shall  probably  be  of 
opinion,  that  this  assertion  is  as  well  suited  to  give 
us  exalted  conceptions  of  the  future  state  of  the 
righteous,  as  any  passage  in  the  inspired  j  volume. 
Nor  is  it  less  suited  to  give  us  just  views  of  the 
worth  of  the  soul,  and  of  the  importance  of  every 
thing  which  is  connected  with  its  salvation  ;  espe- 
cially of  the  importance  of  the  ministerial  office, 


WITH  ANGELS.  463 

the  design  of  which  is  to  prepare  men  for  that 
state.  It  is  however  supposed  by  some  expositors, 
that  the  word,  here  rendered  equal,  rather  signifies 
likeness,  and  that  the  import  of  the  passage  is,  they 
shall  be  like  the  angels.  But  perhaps  this  altera- 
tion would  not,  if  adopted,  materially  affect  the 
import  of  the  passage.  At  least,  it  will  not  mate- 
rially affect  the  remarks,  which  I  propose  to  make 
upon  it.  In  making  these  remarks,  it  will  be  my 
object  to  shew, 

I.  That  men  are  capable  of  being  made  equal 
to  the  angels  ;  and, 

II.  That,  in  the  future  world,  good  men  will  be 
made  equal  to  them. 

1 .  Men  are  capable  of  being  made  equal  to  the 
angels.  This  is  an  assertion,  which  it  may,  at  first 
view,  seem  needless  to  prove.  Who,  it  may  be 
asked,  can  doubt,  that  he,  who  gave  angels  their 
existence  and  all  their  powers,  can,  if  he  pleases, 
transform  men  into  angels  ?  But  no  one  will  ask 
this  question,  who  duly  considers  the  import  of  the 
proposition  before  us.  This  proposition  relates, 
not  to  God's  ability,  but  to  man's  capacity.  There 
cannot  be  the  smallest  doubt,  that  God  is  able  to 
transform,  not  only  men,  but  even  insects,  into  an- 
gels. But  a  man,  thus  transformed,  would,  it  is 
obvious,  cease  to  be  a  man,  and  become  one  of  a 
totally  distinct  order  of  beings.  But  the  question 
before  us,  is,  whether  men  can  be  made  equal  to 
the  angels,  without  ceasing  to  be  men  ;  whether 
they  possess  faculties,  which,  if  expanded  to  the 


464  EQUALITY  OF   MEN 

utmost  extent  of  which  their  nature  is  capable, 
would  render  them  equal  to  the  angels.  What  we 
assert  is,  that  men  do  possess  such  faculties  ;  and 
this  assertion  we  shall  now  attempt  to  prove. 

That  man  is  capable  of  equalling  the  angels  in 
the  duration  of  their  existence,  may  be  very  easily 
shewn.  Originally,  he  was,  like  them,  immortal. 
And  he  would  still  have  possessed  immortality,  had 
he  not  become  a  sinner  ;  for  by  sin  death  entered 
into  the  world.  But  what  man  once  possessed,  he 
must  still  be  capable  of  possessing.  If  he  was 
originally  immortal,  he  may  again  become  so. 

These  remarks  relate,  it  is  obvious,  to  the  whole 
man,  considered  as  composed  of  body  and  soul ; 
for  the  soul,  separately  considered,  has  never  ceas- 
ed to  be  immortal.  Like  the  angels,  it  is  of  a  na- 
ture purely  spiritual •;  and  though  it  may,  if  God 
pleases,  be  annihilated,  it  cannot,  properly  speak- 
ing, die  ;  for  death  implies  a  dissolution  of  parts ; 
but  a  spirit  has  no  parts,  and  is  therefore  incapa- 
ble of  dissolution. 

Equally  easy  is  it  to  shew,  that  man  is  capable 
of  being  made  equal  to  the  angels  in  moral  excel- 
lence. The  moral  excellence  of  creatures,  wheth- 
er human  or  angelic,  consists  in  their  conformity  to 
the  law  of  God.  In  other  words,  it  consists  in  ho- 
liness. Every  being,  who  is  perfectly  holy,  pos- 
sesses the  perfection  of  moral  excellence.  But 
man  is  capable  of  being  made  perfectly  holy,  as 
holy  as  an  angel.  God  requires  him  to  be  perfect- 
ly holy ;    and  he  would  require  of  him  nothing  of 


WITH  ANGELS.  465 

which  his  nature  is  incapable.  Originally  he  was 
perfectly  holy  ;  for  God  made  man  upright,  in  his 
own  image,  and  this  image  consisted,  as  inspira- 
tion informs  us,  in  righteousness,  and  true  holiness. 
Man  is  then  capable  of  being  made  equal  to  the 
angels  in  moral  excellence. 

Man  is  also  capable  of  being  raised  to  an  intel- 
lectual equality  with  the  angels,  or  being  made 
equal  to  them  in  wisdom  and  knowledge.  The 
image  of  God,  in  which  he  was  created,  included 
knowledge,  as  well  as  righteousness  and  true  holi- 
ness. And  while  he  retained  this  image,  while  he 
stood  crowned  by  his  Maker's  hand  with  glory  and 
honor,  and  invested  with  the  dominion  of  the 
world,  in  which  he  dwelt,  he  was,  as  inspiration  in- 
forms us,  but  little  lower  than  the  angels.  The  in- 
feriority here  intended,  must,  it  is  acknowledged, 
have  been  an  intellectual  inferiority  ;  for  we  have 
already  seen,  that,  with  respect  to  the  duration  of 
his  existence,  and  in  moral  excellence,  man  was 
originally  not  even  a  little  lower  than  the  angels. 
But  this  small  intellectual  inferiority,  on  the  part  of 
man,  may  be  satisfactorily  accounted  for,  without 
supposing  that  his  intellectual  faculties  are  essen- 
tially inferior  to  those  of  angels ;  or  that  his  mind 
is  incapable  of  expanding  to  the  full  dimensions  of 
angelic  intelligence.  It  may  be  accounted  for  by 
difference  of  situation,  and  of  advantages  for  in- 
tellectual improvement.  Man  was  placed  on  the 
earth,  which  is  God's  footstool.     But  angels  were 

placed  in  heaven,   which  is  his  throne,  his  palace, 
59 


466  EQUALITY  OF  MEN 

and  the  peculiar  habitation  of  his  holiness  and  glo- 
ry. They  were  thus  enabled  to  approach  much 
nearer,  than  could  earth-born  man,  to  the  great 
Father  of  lights  ;  and  their  minds  were,  in  conse- 
quence, illuminated  with  far  more  than  a  double 
portion  of  that  divine,  all  disclosing  radiance,  which 
diffuses  itself  around  him.  While  man  was  com- 
pelled to  drink  from  the  streams,  they  could  repair 
at  once  to  the  fountain.  Nor  must  it  be  forgotten, 
that  man  was  encumbered  with  a  body,  which  de- 
manded daily  supplies  of  food ;  while  angels,  free 
from  all  these  encumbrances,  and  upborne  on  wings 
which  never  tire,  were  able  to  maintain  an  unin- 
terrupted and  unceasing  flight.  Who  then  will 
wonder,  that  man,  thus  situated,  thus  encumbered, 
should  be  a  little  lower  than  the  angels  in  the  in- 
tellectual scale  ?  But  free  him,  as  he  will  hereaf- 
ter be  freed,  from  all  the  weights  and  fetters,  with 
which  a  gross  material  body  encumbers  his  immor- 
tal mind  ;  place  him,  as  the  good  will  hereafter  be 
placed,  in  heaven,  fast  by  the  throne  of  an  irradi- 
ating God  ;  let  him,  instead  of  seeing  all  things  as 
through  a  glass  darkly,  behold  his  Creator,  face  to 
face ;  and  who  will  undertake  to  prove,  who  will 
venture  to  assert,  that  he  will  remain  even  a  little 
lower  than  the  angels  ;  that  he  will  not,  in  wisdom 
and  intelligence,  soar  to  an  equal  height  with 
them  ?  Such  an  assertion,  if  made,  must  be  en- 
tirely without  support ;  for  we  know,  we  can  con- 
ceive of  no  intellectual  faculties  possessed  by  an- 
gels, which  are  not  possessed  by  man  ;  we  neither 


WITH  ANGELS.  467 

know,  nor  can  conceive  of  any  assignable  limits, 
either  to  the  advancement  of  the  human  mind  in 
knowledge,  or  to  the  possible  expansion  of  its  fac- 
ulties. So  far  as  we  know,  or  can  conceive,  it  is 
capable  of  every  thing,  of  which  any  created  mind 
can  be  capable.  If  the  mind  of  an  infant  can  ex- 
pand during  the  lapse  of  a  few  years,  to  the  di- 
mensions of  a  Newton's  mind,  notwithstanding  all 
the  unfavorable  circumstances  in  which  it  is  here 
placed,  why  may  it  not,  during  an  eternal  residence 
in  heaven,  with  the  omniscient,  all  wise  God  for 
its  teacher,  expand  so  far  as  to  embrace  any  finite 
circle  whatever  ?  Who  can  place  his  finger  on  any 
assignable  spot,  and  say,  Thus  far  it  can  go,  and 
no  farther  ?  We  seem,  then,  to  have  sufficient 
reason  for  believing,  that  man  is  capable  of  being 
raised  to  an  intellectual  equality  with  the  angels. 

Little,  if  any,  less  reason  have  we  to  believe, 
that  he  is  capable  of  being  made  equal  to  them  in 
power.  It  has  been  often  remarked,  that  know- 
ledge is  power  ;  and  observation  must  convince 
every  one  that  it  is  so.  Man's  advances  in  know- 
ledge have  ever  been  accompanied  by  a  propor- 
tionate increase  of  power.  A  knowledge  of  metals 
gave  him  power  to  subdue  the  earth.  A  know- 
ledge of  astronomy,  and  of  the  properties  of  the 
magnet,  gave  him  power  to  traverse  the  ocean,  and 
convert  it  from  a  separating  barrier,  into  a  con- 
necting link  between  distant  parts  of  the  world. 
Another  step  in  the  progress  of  knowledge  gave 
birth  to  the  balloon,  and  thus  furnished  man  with 


468  EQUALITY  OF  MEN 

the  power  to  ascend  into  the  air.  A  multitude  of 
equally  well  known  facts  might  be  mentioned,  to 
shew,  that  human  knowledge,  and  human  power, 
advance  with  corresponding  and  equal  pace.  But 
we  have  already  seen,  that  man  is  capable  of  being 
made  equal  to  the  angels  in  knowledge.  It  should 
seem  then  to  follow,  that  he  is  capable  of  being 
made  their  equal  in  power ;  and  that,  when  he  shall 
know  every  thing  which  angels  know,  he  will  be 
able  to  do  every  thing  which  angels  can  do. 

Again,  man  is  capable  of  being  raised  to  an  e- 
quality  with  the  angels  in  glory,  honor,  and  felicity. 
The  glory  of  a  creature  must  consist  principally  in 
the  intellectual  and  moral  excellencies,  with  which 
he  is  endued  ;  and  we  have  already  seen,  that,  in 
these  respects,  man  is  capable  of  being  made  equal 
to  the  angels.  The  dignity,  and  honor  of  any 
creature,  must  consist  in  the  station  which  he  is 
appointed  to  fill,  in  the  offices  which  he  is  employ- 
ed to  sustain,  and  in  the  services  which  he  is 
commissioned  to  perform.  And  since  man  is  ca- 
pable of  being  made  equal  to  the  angels  in  wisdom, 
and  knowledge,  and  power,  he  may  be  rendered 
capable  of  filling  any  station,  which  angels  ever 
filled  ;  of  performing  any  service,  which  angels 
ever  performed ;  of  coming  as  near  the  eternal 
throne,  as  angels  ever  came.  Hence  too,  it  follows, 
that  every  source  of  happiness,  which  is  open  to 
angels,  may  be  opened  to  man ;  that  his  capacity 
for  receiving  and  containing  may  be  made  equal  to 
theirs,  and  that  his  opportunity  for  enjoying  happi- 


WITH  ANGELS.  469 

ness,  or,  in  other  words,  the  duration  of  his  exis- 
tence, may  be,  like  that  of  angels,  without  end. 

Having  thus  attempted  to  shew  that  man  is 
capable  of  being  made  equal  to  the  angels  in  im- 
mortality, in  moral  excellence,  in  intellectual 
qualities,  and  in  power,  honor,  glory,  and  felicity, 
we  proceed  to  shew, 

II.  That,  in  the  future  world,  good  men  shall  be 
made  equal  to  them  in  each  of  these  particulars. 

The  fact,  that  men  are  capable  of  being  made 
equal  to  the  angels,  goes  far  to  prove  the  truth  of 
this  proposition  ;  for  it  is  not  the  manner  of  the 
all  wise  Creator  to  endow  his  creatures  with  ca- 
pacities, that  are  never  to  be  filled ;  or  with 
faculties,  that  are  never  to  be  called  into  action. 
And  since  he  has  formed  man  with  a  capacity  of 
being  made  equal  to  the  angels,  it  is,  to  say  the 
least,  highly  probable,  that  the  good  will  hereafter 
be  raised  to  this  equality.  This  conclusion  the 
scriptures  abundantly  confirm.  That  good  men 
will  be  made  equal  to  the  angels  in  the  duration  of 
their  existence,  is  proved  by  the  numerous  passa- 
ges in  which  eternal  life  is  promised  to  the  righteous. 
Equally  full  and  satisfactory  is  the  proof,  which  the 
scriptures  afford,  that  they  shall  be  made  equal  to 
the  angels  in  moral  excellence  ;  that  the  process  of 
sanctification  which  is  already  begun  in  their  hearts 
shall  be  carried  to  completeness  and  perfection. 
The  souls  of  the  righteous,  which  have  already 
entered  into  the  eternal  world,  are  called  the  spir- 
its of  just  men  made  perfect ;  and  the  perfection, 


470  EQUALITY  OF  MEN 

to  which  they  have  attained,  must  include  per- 
fection in  holiness.  We  are  also  assured,  that 
Jesus  Christ  will  finally  present  his  whole  church 
to  himself,  a  glorious  church,  not  having  spot,  or 
wrinkle,  or  any  such  thing  ;  but  holy,  and  without 
blemish.  Little,  if  any,  less  satisfactory  are  the 
proofs,  with  which  the  scriptures  furnish  us,  that 
the  righteous  shall  be  made  equal  to  angels  in  wis- 
dom and  knowledge.  They  assure  us,  that  they 
shall  see  God  as  he  is  ;  that  they  shall  see  him  face 
to  face  ;  that  they  shall  see  as  they  are  seen,  and 
know  even  as  they  are  known.  Language  cannot 
furnish  expressions  stronger  than  these.  What 
more  can  be  said  of  angel,  or  archangel,  than  that 
he  knows,  even  as  he  is  known  ? 

And  if  the  righteous  are  to  be  made  equal  to 
angels  in  wisdom  and  knowledge,  it  will  follow, 
from  remarks  which  have  already  been  made,  that 
they  must  equal  them  in  power.  We  are  informed, 
that  their  bodies,  though  sown  in  weakness,  will  be 
raised  in  power ;  and  this  fact  seems  to  furnish 
some  reason  for  believing,  that  the  powers  of  their 
minds  will  be  proportionably  increased.  From  the 
appearance  of  Moses  and  Elijah  on  the  mount  of 
transfiguration,  it  seems  evident,  that  they  possess- 
ed power  of  various  kinds,  of  which  we  are  desti- 
tute. They  had  power  to  descend  from  the 
mansions  of  the  blessed,  and  to  return,  and  also,  as 
it  should  seem,  to  render  themselves  visible,  or 
invisible,  at  their  pleasure.  Indeed  it  is  certain, 
that,  in  some  respects  at  least,  the  powers  of  the 


WITH  ANGELS.  471 

righteous  must  be  greatly  increased,  or  they  would 
be  unable  to  sustain  that  far  more  exceeding  and 
eternal  weight  of  glory,  and  honor,  and  felicity, 
which  is  reserved  for  them  in  the  future  world. 
The  scriptures  fully  warrant  the  assertion,  that,  in 
each  of  these  particulars,  they  will  be  made  equal, 
if  not  superior,  to  the  angels.  In  the  vision  of 
the  heavenly  world,  with  which  St.  John  was  fa- 
vored, he  saw  the  representatives  of  the  church 
placed  immediately  before  the  eternal  throne, 
while  the  angels,  placed  at  a  greater  distance, 
formed  a  circle  around  them.  Should  it  be  con- 
tended, that  we  can  infer  nothing  from  a  vision, 
we  will  waive  this  passage,  and  remark,  that  they 
inform  us,  that  Christ's  faithful  servants  shall  sit 
and  reign  with  him  upon  his  throne, — an  honor,  in 
which  it  is  no  where  intimated  that  any  of  the  an- 
gels shall  share.  Indeed,  the  disciples  of  Christ 
are  in  a  peculiar  sense  his  members,  and,  as  such 
they  will  largely  share  in  all  the  honors,  and  digni- 
ties, and  glories,  of  their  exalted  Head.  It  is, 
doubtless,  in  virtue  of  this  free,  intimate,  and  pe- 
culiar relation  to  him,  that  they  will,  as  an  apostle 
assures  us,  judge  the  world,  and  even  judge  angels. 
Speaking  of  the  righteous  as  vessels  of  mercy, 
whom  God  is  preparing  for  glory,  the  same  apostle 
remarks,  that  in  them  God  designs  to  shew  forth 
the  riches  of  his  glory.  But  has  he  not,  it  may  be 
asked,  already  done  this  ?  Did  he  not  shew  forth 
the  riches  of  his  glory,  when  he  formed  the  angels  ? 
It  should  seem  from  the  apostle's  remark,  that  he 


472  EQUALITY  OF  MEN 

did  not.  This  however  he  means  to  do,  and  men 
are  the  objects  which  he  has  chosen  for  that  pur- 
pose. Yes,  in  adorning,  and  honoring,  and  blessing 
redeemed  sinners  of  the  human  race,  Jehovah 
means  to  put  forth  his  strength,  to  shew  what  he 
can  do,  what  glorious  beings  he  can  form,  when  he 
chooses  to  display  all  the  riches  of  his  glory.  Who 
then  can  doubt,  that  in  glory,  honor,  and  felicity, 
good  men  will  be  made,  at  least,  equal  to  the 
angels. 

There  is  a  dreadful  counterpart  to  this  truth, 
which,  though  not  mentioned  in  our  text,  must  be 
briefly  noticed.  Every  argument,  which  proves 
that  good  men  are  capable  of  being  made  equal  to 
the  holy  angels,  may  justly  be  considered  as  prov- 
ing, with  equal  clearness,  that  wicked  men  are 
capable  of  equalling  the  fallen  angels,  who  kept 
not  their  first  estate.  The  same  powers,  which,  if 
exerted  in  one  direction,  will  raise  an  object  high, 
will,  if  exerted  in  an  opposite  direction,  sink  it 
proportionably  low.  And  the  terribly  expressive 
language,  in  which  inspiration  describes  the  final 
doom  of  the  wicked, — the  assertion,  that  they  shall 
share  the  punishment  prepared  for  the  devil  and 
his  angels,  fully  warrants  the  belief,  that,  in  the  fu- 
ture world,  sinners,  who  die  impenitent,  will,  in 
moral  depravity,  guilt  and  wretchedness,  sink  to  a 
dreadful  equality  with  apostate  spirits. 

The  subject,  to  which  we  have  led  your  atten- 
tion is  connected  with  so  many  interesting  truths, 
that  it  is  by  no  means  easy  to  select  those,  which 


WITH  ANGELS,  473 

are  most  deserving  of  particular  notice.  Indeed, 
every  religious  truth,  and  every  thing  which  is 
connected  with  man,  assumes,  when  viewed  in  the 
light  of  this  subject,  an  aspect  of  overwhelming 
interest  and  importance.  Can  any  religious  truth 
be  seen,  as  it  is,  unless  it  be  viewed  in  this  light  ? 
How  inestimable,  for  instance,  does  the  worth  of 
the  human  soul  appear  ;  how  clearly  is  it  seen  to 
exceed  that  of  the  whole  world,  when  we  view  it 
as  endued  with  a  capacity  of  being  made  equal  to 
the  angels !  How  momentous  an  event  occurs, 
when  such  a  soul  is  born  into  the  world  !  When 
an  immortal  being  commences  a  flight  through 
endless  duration  ;  a  flight,  which  will  raise  him 
high  to  an  equality  with  angels,  or  plunge  him  low 
among  malignant  demons  and  fiends  !  Think  of 
this,  ye  parents  !  ye,  to  whom  is  committed  the 
care  of  giving  to  this  flight  its  earliest  direction, 
and  on  whom  it  much  depends,  under  God,  what 
its  termination  shall  be.  How  grand,  let  me  far- 
ther remark,  how  Godlike,  how  every  way  worthy 
of  himself,  does  the  object  of  our  Saviour's  inter- 
position in  behalf  of  ruined  man  appear,  when 
viewed  in  the  light  of  this  subject !  In  this  light, 
how  clearly  is  his  gospel  seen  to  be  glad  tidings. 
What  moral  glory  and  sublimity  surround  his  cross, 
when  we  contemplate  him  as  voluntarily  suspended 
there,  for  the  purpose  of  raising  such  a  creature  as 
man,  from  the  depravity,  degradation,  and  wretch- 
edness of  apostate  spirits,  to  an  equality  with  the 

angels  in  God's  presence  !     And  how  evident  does 
60 


474  EQUALITY  OF  MEN 

it  appear,  that  the  reward  which  raised  them  to 
such  a  height,  must  be  conferred  on  them,  from 
respect  rather  to  their  Saviour's  merits,  than  to 
their  own  ?  We  know,  that  the  holy  angels  have 
served  God  with  perfect  love,  and  zeal,  and  fideli- 
ty, for  at  least  five  thousand  years.  But  all,  which 
the  best  individual  of  our  race  has  done,  is  to 
serve  God,  in  a  very  imperfect  manner,  during  part 
of  a  comparatively  short  life.  Some,  who  have 
already  entered  heaven,  spent  a  large  portion  of 
their  lives  in  sinning  against  him,  became  his  ser- 
vants but  a  short  time  before  death.  And  can  it 
be  made  to  appear  fit,  or  proper,  or  even  just,  that 
men  should  receive,  in  return  for  such  scanty  and 
imperfect  services,  not  only  the  pardon  of  their 
sins,  but  a  reward  equal,  or  superior  to  that,  which 
will  be  conferred  on  the  angels  ?  Certainly  not,  if 
the  rewards,  which  the  righteous  will  receive,  are 
bestowed  from  regard  to  their  own  merits  alone. 
But  when  we  recollect,  what  revelation  teaches, 
that  the  righteous  are  the  members  of  Jesus  Christ, 
and  that,  as  such,  he  is  made  unto  them  righteous- 
ness ;  that  they  are  appointed  to  share  the  rewards 
which  he  has  merited,  all  difficulty  vanishes.  We 
perceive,  at  once,  that  no  reward  can  equal  the 
merits  of  the  Son  of  God,  and  that  it  may  be  per- 
fectly fit  and  proper  to  raise  even  the  most  unworthy 
of  his  members,  for  his  sake,  to  an  angel's  seat  in 
heaven. 

But  it  becomes  necessary  to  waive   a  further 
consideration  of  this,  as  well  as  of  many  other  im- 


WITH  ANGELS.  475 

portant  topics  connected  with  our  subject,  and 
proceed  to  such  an  application  of  it  as  the  occasion 
demands. 

To  the  pastor  elect*  this  subject,  viewed  in  its 
connection  with  the  transactions  of  the  day,  can 
scarcely  fail  to  be  deeply  interesting.  The  care  of 
your  own  soul,  my  dear  brother,  of  working  out 
your  own  salvation,  of  preparing  yourself  for  an 
angel's  seat,  has  hitherto  constituted  the  principal 
part  of  your  duty.  This  alone  is  a  work  so  great, 
that  no  man  ever  yet  accomplished  it  without  Al- 
mighty aid.  But  you  are  now  to  have  a  still  more 
difficult  task  assigned  you,  to  engage  in  a  still 
greater  and  more  important  work.  In  addition  to 
the  care  of  your  own  soul,  the  care  of  many  other 
souls  is  to  be  laid  upon  you.  For  each  of  them 
our  Divine  Master  has  shed  blood  of  inestimable 
price.  Each  of  them  is  of  more  value  than  the 
world  which  it  inhabits.  Each  of  them  is  capable 
of  being  made  equal  to  an  angel.  Whether  they 
shall  be  raised  to  this  equality,  will  depend,  in 
a  very  considerable  degree,  upon  the  manner  in 
which  you  shall  perform  the  work  assigned  you. 
If  it  be  true,  that  the  minister,  who  suitably  takes 
heed  to  himself,  and  to  his  doctrine,  shall  both  save 
himself,  and  them  that  hear  him,  it  must  also  be 
true,  that  he,  who  neglects  this  duty,  will  destroy, 
not  himself  only,  but  his  hearers.  The  thought  is 
appalling,  overwhelming.     Indeed,  the  ministerial 

*  Preached  in  Bangor  at  the  ordination  of  Rev.  S.  L.  Pomrov. 


476  EQUALITY  OF  MEN 

office,  if  seen  in  all  its  effects,  and  consequences, 
and  responsibilities,  would  crush  an  angel.  But  if 
the  work  is  great,  so  is  the  assistance  which  our 
Master  offers  ;  and  so  is  the  reward,  which  he 
promises  to  all  who  obtain  mercy  to  be  faithful. 
This  reward  not  a  few  of  our  race  have  secured 
already.  From  this  very  spot,  where  you  will  take 
the  vows  of  God  upon  you,  and  where  you  will 
stand  to  fulfil  those  vows,  the  soul  of  your  prede- 
cessor ascended,*  as  we  have  reason  to  hope,  to  an 
angel's  seat.  From  this  very  spot,  a  band  of  those 
celestial  beings,  who  minister  to  the  heirs  of  salva- 
tion, and  convey  them  home  to  heaven  when  Jesus 
commands,  exultingly  bore  away  the  disembodied 
spirit  to  be  their  companion,  and  their  equal  above. 
From  this  place  then,  my  brother,  look  up,  and 
contemplate  the  throne  which  he  now  fills,  and  the 
crown  which  he  now  wears.  Such  a  throne,  such 
a  crown,  awaits  every  faithful  servant  of  Jesus 
Christ.  May  you,  my  dear  brother,  be  enabled  to 
maintain  this  character,  and  secure  this  reward. 
May  you  be  enabled,  as  successive  years  roll  away, 
to  take  a  higher  and  higher  flight  toward  heaven, 
and  find  your  beloved  people  accompanying  you  in 
your  flight ;  and  may  you  and  they  together  learn, 
in  the  regions  above,  all  that  is  implied  in  being 
made  equal  to  the  angels. 

This  church  and  religious  society,  while  they  ac- 
cept our  cordial  and  thankful   congratulation  on 

*  Rev.  Harvey  Loomis,  to  whom  reference  is  here  made,  died  sud- 
denly in  his  pulpit. 


WITH  ANGELS.  477 

the  pleasing  prospect  before  them,  and  on  the 
healing  of  that  wound  which  was  so  suddenly  in- 
flicted, and  so  powerfully  felt,  will  permit  us  to 
applaud  the  concern,  which  they  have  manifested, 
for  the  resettlement  of  the  gospel  ministry  among 
them,  and  for  the  zeal  and  unanimity  which  have 
so  speedily  led  to  a  result  so  desirable.  The  con- 
cern, which  you  have  felt  for  the  attainment  of  this 
object,  is,  by  no  means,  a  causeless  or  unreasonable 
concern.  If  we  have  souls  which  render  us  ca- 
pable of  being  made  equal  to  the  angels,  and  if 
these  souls  are  liable  to  be  lost,  the  care  of  them 
should  evidently  be  the  grand  business  of  life  ;  and 
every  thing,  which  tends  to  promote  their  salvation, 
should  be  ranked  among  the  most  indispensable 
necessaries  of  life.  That  the  stated  preaching  of 
the  gospel  does  tend  to  promote  their  salvation, 
that,  in  ordinary  cases,  they  will  not  be  saved  with- 
out it,  will  be  denied  by  none,  who  believe  the 
contents  of  that  volume,  which  assures  us,  that 
faith  cometh  by  hearing.  More  necessary,  then, 
than  food,  or  raiment,  or  shelter,  is  the  stated 
preaching  of  the  gospel  of  Christ.  Allow  me, 
however,  to  remind  you,  that  the  enjoyment  of  this 
means  of  grace,  though  ordinarily  necessary  to 
man's  salvation,  will  by  no  means  secure  his  salva- 
tion. Nay  more,  if  it  be  not  properly  improved,  it 
will  but  accelerate  and  aggravate  his  ruin.  If  it 
prove  not  a  savor  of  life  unto  life,  it  must  prove  a 
savor  of  death  unto  death.  Those,  whom  it  does 
not  raise  to  an  equality  with  the  angels,  it  will  sink 


478  EQUALITY  OF  MEN 

to  an  abyss  proportionably  deep.  You  stand  then, 
my  brethren,  midway  on  an  eminence,  the  summit 
of  which  is  wrapped  in  the  dazzling  glories  of 
heaven,  while  its  base  lies  deep  in  the  regions  of 
despair,  shrouded  in  the  darkness  of  eternal  night. 
The  great  object  of  your  minister,  the  work  for 
which  God  has  sent  him  among  you,  is,  to  persuade 
you  to  ascend  this  eminence.  Your  own  hearts, 
and  numberless  temptations,  will,  on  the  other 
hand,  endeavor  to  draw  you  down,  and  plunge  you 
in  the  gulf,  which  lies  at  its  base.  O,  then,  listen 
not  to  these  evil  counsellors,  but  listen  to  your 
pastor,  to  your  consciences,  and  to  your  God. 
Waiting  on  him  you  shall  renew  your  strength, 
mount  up  as  on  eagles'  wings,  and  at  length  sit 
down  with  angels  in  the  kingdom  of  heaven. 

Though  fearful  of  wearying  the  patience  of  my 
auditors,  I  must  beg  them  to  indulge  me  in  address- 
ing, at  greater  length  than  is  usual  on  such  occa- 
sions, an  assembly,  which  I  cannot  hope  ever  to 
address  again.  To  those  of  them,  who  are  the 
disciples  of  Jesus  Christ,  our  subject  is  full,  not 
only  of  consolation,  but  of  warning,  of  reproof,  and 
of  the  most  powerful  motives  to  zeal  and  diligence, 
and  untiring  perseverance  in  performing  the  duties, 
to  which  their  profession  calls  them.  That  you 
may  feel  the  force  of  these  motives,  my  brethren, 
consider  what  is  the  language  of  your  profession, 
what  you  say  to  the  world,  when  you  approach  the 
table  of  your  Lord,  or  perform  any  other  act  which 
indicates  that  you  consider  yourselves  as  the  disci- 


WITH  ANGELS.  479 

pies  of  Jesus  Christ.  On  every  such  occasion,  you 
do  in  effect  say,  I  profess  to  be  one  of  those,  to 
whom  all  the  promises  of  the  gospel  are  made  ; 
one  of  those,  who  are  styled  children  and  heirs  of 
God.  As  one  of  this  number,  I  expect  soon  to  be 
called  to  mingle  with  the  angels,  and  to  be  made, 
in  every  respect,  their  equal.  When  I  shall  be 
exalted  to  this  state,  is  uncertain.  It  may  be  to- 
morrow. It  may  be  the  next  hour,  for  there  is  but 
a  step  between  me  and  death,  and,  consequently, 
but  a  step  between  me  and  an  angel's  seat.  Such, 
O  professed  disciples  of  Christ,  is  the  lofty,  and,  as 
it  must  appear  to  the  world,  assuming  language  of 
your  profession.  And  can  you  utter  such  language, 
will  shame  allow  you  to  utter  it,  without  attempting 
to  live  in  a  corresponding  manner  !  If  you  do  in- 
deed look  for  such  things,  what  manner  of  persons 
ought  you  to  be,  in  all  holy  conversation  and  god- 
liness !  How  far  ought  you  to  live  above  the 
world !  How  dead  should  you  be  to  all  earthly 
objects  and  pursuits  !  What  spirituality  of  temper,, 
what  heavenly  mindedness,  should  you  feel  and  ex- 
hibit !  What  can  be  more  obvious,  more  undenia- 
ble, than  the  conclusion,  that,  if  you  hope  to  be 
made  equal  to  the  angels  hereafter,  you  ought  to 
imitate,  so  far  as  is  practicable,  angels  now.  That 
you  may  be  induced  to  imitate  them,  and  to  climb 
with  greater  diligence  and  alacrity  the  steep  ascent 
before  you,  let  me  persuade  you  to  fix  your  eyes 
upon  its  summit.  A  dense  impenetrable  cloud  ap- 
pears, indeed,  to  conceal  it  from  mortal  eyes  ;  but 


480  EQUALITY  OF  MEN 

inspiration  speaks,  and  the  cloud  is  dissipated  ; 
faith  presents  her  glass,  and  the  sun-bright  sum- 
mit is  seen.  On  him,  who  sits  enthroned  upon  it, 
you  cannot  indeed  gaze.  His  glories,  though  you 
shall  see  them  unveiled  hereafter,  are  too  insuffer- 
ably dazzling  for  mortal  eyes  to  sustain.  But 
contemplate  the  resplendent  forms,  which  float 
around  him  in  an  atmosphere  of  pure  celestial  light. 
See  their  bodies,  resembling  sunbeams  seven  times 
refined.  See  their  countenances  beaming  with 
intelligence,  purity,  benevolence  and  felicity. 
Through  their  transparent  bodies  look  in,  and  con- 
template the  souls  which  inhabit  them,  expanded 
to  the  full  dimensions  of  angelic  minds,  bearing 
the  perfect  image  of  their  God,  and  reflecting 
his  glories,  as  the  polished  mirror  reflects  the  glo- 
ries of  the  noon-day  sun.  This,  O  Christian,  is 
what  thou  shalt  hereafter  be.  These  dazzling 
forms  were  once  sinful  dust  and  ashes,  like  thyself. 
But  grace,  free,  rich,  sovereign,  almighty  grace, 
has  made  them  what  they  now  are.  It  has  washed 
and  justified,  and  sanctified,  and  brought  them  to 
glory.  And  to  the  same  glory,  O  Christian,  it  is 
bringing  thee.  And  canst  thou  then  sleep,  canst 
thou  slumber,  canst  thou  be  slothful,  canst  thou 
complain  of  the  difficulties  which  attend,  of  the 
obstacles  which  oppose,  thy  ascent  to  such  glory 
and  felicity  as  this  ?  O  let  gratitude,  let  duty,  let 
shame,  if  nothing  else,  forbid.  Lift  up,  ye  embryo 
angels,  lift  up  the  heads  which  hang  down,  and  let 
the  drooping  spirit  revive.     Read,  hear,  meditate 


WITH  AJSGELS.  481 

with  prayer,  deny  yourselves,  mortify  sin  but  a  little 
longer,  and  you  shall  mount  up,  not  on  eagles',  but 
on  angels'  wings,  and  know  what  is  meant  by  being 
made  equal  to  resplendent  intelligences. 

To  impenitent  sinners  this  subject,  taken  in  con- 
nection with  other  parts  of  revelation,  is  a  subject 
of  most  solemn  and  awful  import.  They  too  pos- 
sess faculties,  which  render  them  capable  of  being 
made  equal  to  the  angels  ;  but  these  faculties  will 
only  serve,  if  they  remain  impenitent  and  unholy, 
to  sink  them  down  to  a  dreadful  equality  with  the 
fallen  angels,  the  spirits  of  disobedience,  for  whom 
the  fires  of  hell  are  prepared,  and  to  whom  is  re- 
served the  blackness  of  darkness  and  eternal 
despair.  They,  indeed,  are  destined,  like  the  right- 
eous, to  immortality  ;  but  not,  if  they  remain  as 
they  now  are,  to  a  happy  immortality.  No,  the 
language  of  our  Judge  is,  They  that  have  done 
good,  shall  come  forth  to  the  resurrection  of  life, 
but  they,  that  have  done  evil,  to  the  resurrection 
of  damnation.  The  wicked  shall  go  away  into 
everlasting  punishment.  My  careless,  irreligious 
hearers,  think  a  moment,  I  beseech  you,  upon  the 
terribleness  of  their  fate.  O,  think  how  terrible  it 
will  be,  to  have  the  vast  capacity  of  your  immortal 
souls  filled,  to  the  very  brim,  with  wretchedness ; 
to  see,  that,  when  you  might  have  been  raised  to 
an  equality  with  the  holy  angels,  you  have  sunk 
yourselves,  by  your  own  folly,  to  a  dreadful  equality 
with  evil  spirits,  in  character,  in  malignity,  misery, 

and  despair.     Yet  this  must  be  your  fate,  unless 
61 


482  EQUALITY  OF  MEN 

you  repent,  and  work  the  works  of  God,  by  believ- 
ing on  him  whom  he  hath  sent.  God  himself  has 
said  it,  who  cannot  lie,  and  who  will  never  change. 
And  are  these  things  so  ?  Is  it  true,  that,  before  a 
century  shall  have  passed  away,  all  the  souls,  who 
now  fill  this  house,  will  be  angels  or  demons,  and 
fixed  forever  in  heaven  or  hell  ?  Yes,  my  hearers, 
it  is  true.  It  is  as  certain,  as  that  there  is  a  God  ; 
as  certain,  as  that  we  are  here.  O,  then,  in  what 
language  can  we  describe,  how  can  we  adequately 
conceive  of,  the  folly,  the  madness,  of  sinners,  of 
those  who  neglect  the  great  salvation.  In  less  than 
a  century,  and,  with  respect  to  most  of,  them,  in 
much  less  than  half  that  time,  the  question,  which 
of  the  two  opposite  states  shall  be  theirs,  is  to  be 
decided.  Yes,  my  immortal  hearers,  in  a  few  years 
will  be  forever  decided  the  question,  whether  your 
vast  and  almost  boundless  capacities,  shall  be  filled 
with  happiness,  or  with  misery  ;  whether  the  noble 
faculties,  which  God  has  given  you,  shall  blossom 
and  expand  in  heaven,  or  be  scorched  and  wither- 
ed in  hell ;  in  a  word,  whether  you  shall  brighten 
into  angels,  or  blacken  into  fiends.  And  while  this 
question  is  in  suspense  ;  a  question,  which  might 
convulse  the  thrones  of  heaven,  and  throw  the  uni- 
verse into  agonies  of  anxiety,  how  are  you,  who  are 
most  nearly  concerned  in  it,  employed  ?  In  some 
childish,  worldly  scheme  of  temporal  aggrandize- 
ment ;  or  in  laboring  to  amass  wealth,  which  you 
can  possess  but  for  an  hour,  or,  perhaps,  in  a  round 
of  frivolous  amusements  and  dissipation.     Yes, — 


WITH  ANGELS.  483 

let  earth  blush,  let  heaven  weep  to  hear  it, — these, 
these,  are  the  employments,  in  which  immortal 
beings  choose  to  spend  their  hours  of  salvation,  to 
pass  away  the  time,  till  the  great  question  is  deci- 
ded. Well  may  inspiration  declare,  as  it  does,  that 
the  heart  of  the  sons  of  men  is  full  of  evil,  and  that 
madness  is  in  their  hearts  while  they  live.  And 
well  may  we  exclaim,  in  the  language  of  inspira- 
tion, O,  that  they  were  wise,  that  they  understood 
their  latter  end.  My  dying,  yet  immortal  hearers  ! 
will  none  of  you  be  wise  ?  Will  none  of  you  suffer 
me,  or  rather  suffer  the  guiding  Spirit  of  God,  to 
take  you  by  the  hand,  and  lead  you  to  that  mount, 
on  the  summit  of  which  an  angel's  crown,  and  a 
Saviour's  throne,  awaits  all  who  overcome  the  dif- 
ficulties of  the  ascent  ?  O,  look  once  more,  before 
you  turn  away  and  renounce  them  forever, — look 
once  more  at  these  inestimable  rewards.  Look 
too  at  Him,  who  dispenses  them.  Hear  him  offer- 
ing you  the  aid  of  his  own  wisdom  to  guide  you, 
and  of  his  own  power  to  strengthen  you,  while  con- 
tending for  the  prize.  Hear  him  repeating  all  the 
gracious  melting  invitations,  which  he  addresses  to 
sinners  in  the  volume  of  his  word.  Hear  him  say- 
ing, Sinner,  trust  in  me,  and  I  will  raise  thee  to  an 
equality  with  angels  ;  but  neglect  me,  and  thou 
wilt  plunge  thyself  down  to  a  level  with  despairing 
fiends. 


484  PUNISHMENT  OF  THE 


SERMON'  XXV. 

THE  PUNISHMENT   OF  THE  WICKED  DREADFUL 
AND  INTERMINABLE. 

KARK  ZZ.  44. 

WHERE  THEIR  WORM  DIETH  NOT,  AND  THE  FIRE  IS  NOT  QUENCHED. 

A  minister,  my  hearers,  who  would  be  faithful, 
must  frequently  compare  his  preaching  with  the 
scriptures,  and  inquire,  not  only  whether  he  preach- 
es the  truth,  the  whole  truth,  and  nothing  but  the 
truth,  but  whether  he  gives  to  every  particular 
doctrine  and  precept  just  that  place  in  his  sermons, 
which  its  importance  deserves,  or  which  is  given 
to  it  in  the  word  of  God.  On  instituting  such  an 
inquiry,  I  find,  that  it  is  long  since  I  called  your 
attention,  particularly,  to  the  punishment,  which 
awaits  impenitent  sinners  in  a  future  state.  I  have, 
indeed,  frequently  alluded  to  it,  and  mentioned  it 
incidentally,  as  was  unavoidable ;  but  I  have  not, 
I  believe,  for  some  years,  made  it  the  subject  of  a 
discourse.  In  a  word,  the  doctrine  of  future  pun- 
ishment has  not,  of  late,  filled  such  a  place  in  my 
sermons,  as  it  fills  in  the  Bible,  as  it  fills  in  the  dis- 
coures  of  our  great  Teacher,  Jesus  Christ.  I, 
therefore,  feel  bound  in  duty  to  call  your  attention 
to  the  subject,  painful  as  it  is.  Some  of  you  may, 
perhaps,  say,  or  at  least  think,  that  it  will  do  no 
good.  I  know  not,  that  it  will ;  for,  so  far  as  I  can 
learn,  nothing,  that  I  have  said  of  late,  has  done 


WICKED  INTERMINABLE.  485 

any  good.  Tell  me  what  subject  will  do  you  good, 
and  I  will  preach  upon  it. 

But  some  will,  perhaps,  go  farther,  and  say,  this 
doctrine  has  no  tendency  to  do  good  ;  it  is  alto- 
gether idle,  to  think  of  frightening  men  into  religion. 
— With  such  remarks  I  have  nothing  to  do.  It  is 
my  duty,  not  to  decide  what  doctrines  are  likely  to 
do  good,  but  to  preach  such  doctrines  as  I  find  in 
the  scriptures  ;  not  to  determine  what  means  will 
prove  effectual,  but  to  use  those  means  which  God 
has  appointed.  Of  these  means  this  doctrine  is 
one  ;  and  whether  it  does  good  to  any  of  you,  or 
not,  I  know  that  it  has  done  good  to  thousands  ; 
that  thousands  have  been  moved  by  fear  to  fly  from 
the  wrath  to  come.  I  know  also,  that,  if  you  be- 
lieve it,  it  will  do  good  to  you ;  and  no  truth  can  be 
of  service,  which  is  not  believed.  In  fine,  I  dare 
not  pretend  to  be  either  more  wise,  or  more  com- 
passionate than  our  Saviour ;  and  he  thought  it 
consistent  both  with  wisdom  and  with  compassion, 
to  utter  the  words  of  our  text.  And  he  evidently 
uttered  them  with  a  view  to  alarm  his  hearers.  He 
addressed  himself  to  their  fears,  with  a  view  to  pro- 
duce obedience  to  his  commands.  The  command, 
which  he  thus  enforced,  was  this  ;  If  thine  eye 
offend  thee,  pluck  it  out,  and  cast  it  from  thee  ; 
for,  he  adds,  it  is  better  for  thee  to  enter  into  life 
with  but  one  eye,  than,  having  two  eyes,  to  be  cast 
into  hell,  where  their  worm  dieth  not,  and  the  fire 
is  not  quenched. 

There  can,  I  think,  be  no  doubt,  that,  in  these 


486  PUNISHMENT  OP  THE 

expressions,  our  Saviour  alludes  to  the  manner,  in 
which  the  Jews  disposed  of  the  bodies  of  the  dead. 
Sometimes,  as  is  the  custom  with  us,  they  placed 
them  in  tombs,  where  they  were,  of  course,  con- 
sumed by  worms.  At  others,  they  prepared  a 
funeral  pile,  on  which  the  body  was  placed,  in  or- 
der to  be  consumed  by  fire.  After  the  fire  had 
been  suffered  to  rage,  till  nothing  remained  but 
cinders  and  ashes,  they  quenched  the  glowing  mass, 
and  carefully  deposited  it  in  an  urn.  If  we  suppose 
that  our  Saviour  alluded  to  these  customs,  his  ex- 
pressions may  be  thus  paraphrased  :  You  have  seen 
what  is  done  with  the  body,  after  death.  You  have 
sometimes  seen  it  consumed  by  worms,  which,  after 
they  had  devoured  it,  died  for  want  of  nourishment. 
And  you  have  sometimes  seen  it  consumed  by  a 
fire,  which,  after  a  while,  was  quenched  :  But  there 
is  another  death,  which  is  followed  by  consequences 
far  more  terrible,  which  affect  not  the  body 
only,  but  the  soul.  Those  who  die  this  death,  shall 
be  preyed  upon  by  worms,  which  will  never  die, 
and  become  the  fuel  of  a  fire,  that  will  never  be 
quenched.  They  will  be  forever  dying,  forever 
suffering  the  pangs  of  the  second  death,  but  will 
never  die,  never  cease  to  exist.  It  will  be  as  if  the 
bodies,  which  you  have  seen  entombed  or  burnt, 
could  feel  the  worms,  which  devour,  or  the  fires, 
which  consume  them.  Such  must  have  been  the 
import  of  these  expressions,  if  our  Saviour  alluded, 
as  we  have  every  reason  to  believe  he  did,  to  the 
funeral  ceremonies  of  the  Jews.     But  whether  he 


WICKED  INTERMINABLE.  487 

did,  or  did  not.  allude  to  them,  the  import  of  his 
language  is  substantially  the  same.  It  is  indeed 
figurative ;  but  not,  on  that  account,  less  full  of 
meaning,  or  less  terrible.  Let  us  then,  with  feel- 
ings similar  to  those  which  prompted  him  to  utter 
this  language,  lift  the  veil  of  figurative  expression, 
and  contemplate  the  awful  truths,  which  it  partly 
discloses,  and  partly  conceals. 

I.  In  dilating  upon  these  truths,  I  shall  say  lit- 
tle of  the  corporeal  sufferings,  which  await  impen- 
itent sinners  beyond  the  grave.  Such  sufferings 
will  certainly  compose  a  part  of  their  punishment ; 
for  we  are  assured,  that  their  bodies  shall  come 
forth  to  the  resurrection  of  damnation ;  and  our 
Saviour's  language  respecting  the  rich  man,  who  in 
hell  lifted  up  his  eyes,  being  in  torments,  more  than 
intimates,  that  anguish  of  body  was  an  ingredient 
in  his  wretchedness.  Indeed,  as  the  body  is  the 
servant  of  the  soul,  and  at  once  its  tempter  to  ma- 
ny sins,  and  its  instrument  in  committing  them, 
there  seems  to  be  a  manifest  propriety,  in  making 
them  companions  in  punishment.  We  shall  only 
add,  that,  as  after  the  resurrection,  the  bodies  of 
the  wicked  will  be  immortal,  they  will  be  capable 
of  enduring  sufferings,  which  in  this  world  would 
cause  instant  death.  But  though  we  know  little, 
because  the  scriptures  say  little,  of  the  nature  of 
their  bodies,  or  of  the  miseries  which  await  them, 
it  is  otherwise  with  respect  to  the  sufferings  of  the 
soul.  To  these  sufferings,  the  declarations  of  scrip- 
ture seem  principally  to  refer ;  and  these  declara- 


488  PUNISHMENT  OF  THE 

tions  our  knowledge  of  the  soul,  and  of  the  caus- 
es, which  will  hereafter  operate  to  render  it  miser- 
able, enable  us,  in  some  measure,  to  understand. 
Especially,  will  it  assist  us  in  understanding  the 
first  clause  in  our  text — where  their  worm  dieth 
not.  This  expression  evidently  intimates,  that  the 
soul  will  suffer  miseries,  analogous  to  those,  which 
would  be  inflicted  on  a  living  body,  by  a  multitude 
of  reptiles  constantly  preying  upon  it.  And  it 
may  be  understood  to  intimate  further,  that,  as  a 
dead  body  appears  to  produce  the  worms  which 
consume  it,  so  the  soul,  dead  in  trespasses  and 
sins,  really  produces  the  causes  of  its  own  misery. 
What  are  those  causes  ?  or,  in  the  language  of  our 
text,  what  is  the  gnawing  worm,  which  is  to  prey 
upon  the  soul  hereafter  ?     I  answer, 

1.  Its  own  passions  and  desires.  That  these  are 
capable  of  preying  upon  the  soul,  and  occasion- 
ing, even  in  this  life,  most  acute  suffering,  those  of 
you,  whose  passions  are  naturally  strong,  need  not 
be  informed.  And  those  of  you,  whose  passions 
are  less  violent,  whose  tempers  are  comparatively 
mild,  may  be  convinced  of  the  same  truth,  by 
seeing  the  effects  of  passion  upon  others.  Look, 
for  instance,  at  a  man  who  is  habitually  peevish, 
fretful,  and  discontented.  Has  he  not  gnawing 
worms  already  at  his  heart  ?  Look  at  the  envious 
man,  whose  cheek  turns  pale,  and  who  feels  a  se- 
cret pang,  when  he  hears  a  rival  commended,  or 
sees  him  successful.  Is  there  no  gnawing  worm 
in  his  bosom  ?     Look  at  the  covetous  man,  who 


WICKED  INTERMINABLE.  489 

wears  himself  out  in  the  pursuit  of  wealth,  and  who 
is  daily  harassed  by  craving  desires,  cares  and 
anxieties.  Can  any  worm  gnaw  worse  than  these  ? 
Look  at  the  votary  of  ambition,  whose  success  de- 
pends on  the  favor  of  the  great,  or  of  the  multi- 
tude ;  who  pants  to  rise,  but  is  kept  down  by  a  ri- 
val, or  by  adverse  circumstances ;  and  whose  mind 
is  full  of  contrivances,  jealousies,  and  rivalships.  Is 
there  no  corroding  tooth  at  work  in  his  breast  ? 
Look  at  the  proud  man,  whose  blood  boils  at  every 
real  or  fancied  neglect ;  at  the  passionate  or  re- 
vengeful man,  who  has  always  some  quarrel  upon 
his  hands ;  at  the  drunkard,  whose  passions  are 
inflamed  by  intoxicating  potions,  and  you  will  find 
fresh  proofs  of  this  truth.  It  is  true,  indeed,  that 
none  of  these  passions  make  men  completely 
wretched  in  this  world,  and  the  reasons  why  they 
do  not,  are  obvious.  In  the  first  place,  there  are, 
in  this  world,  many  things,  which  are  calculated  to 
soothe,  or,  at  least,  to  divert  men's  passions.  Some- 
times they  meet  with  success,  and  this  produces,  at 
least,  a  transient  calm.  At  another  time,  the  ob- 
jects, which  excite  their  passions,  are  absent,  and 
this  allows  them  a  little  quietness.  And  there  are 
so  many  things  to  be  attended  to,  that  men  have 
not  always  leisure  to  indulge  their  passions,  or  at- 
tend to  the  uneasiness  which  they  produce.  Above 
all,  they  are  from  their  infancy  under  the  operation 
of  causes,  which  tend  to  restrain  their  passions,  and 
weaken,  or  at  least  confine,  their  rage.     Besides, 

every  man  must  sleep,  at  intervals,   and  while  he 
62 


490  PUNISHMENT  OF  THE 

sleeps  his  passions  are  at  rest.  But  suppose  all 
these  things  to  be  removed,  suppose  a  man  to  be 
deprived  of  sleep,  and  chained  down  with  nothing 
to  do,  but  to  feel  his  passions  rage  continually  ; 
suppose  him  to  meet  with  no  success,  nothing  to 
soothe  his  ruffled  feelings ;  suppose  the  objects, 
which  excite  his  strongest  passions,  to  be  constant- 
ly before  him  ;  and,  finally,  suppose  all  outward 
and  inward  restraints  to  be  taken  off.  Would  not 
such  a  man  be,  even  in  this  life,  inconceivably 
wretched  ?  And  yet  even  his  wretchedness  would 
be  nothing,  compared  with  that,  which  the  sinner's 
passions  and  desires  will  occasion  him  in  a  future 
state.  There,  his  passions,  which  are  now  in  their 
infancy,  will  start  up  into  giant  strength  ;  there,  all 
outward  and  inward  restraints  will  be  taken  off; 
there  he  will  have  nothing  to  divert  his  attention, 
nothing  to  assist  him  in  forgetting,  even  for  a  mo- 
ment, his  tormenting  feelings  ;  there  every  object, 
which  he  ever  desired,  will  be  removed  from  him 
forever,  while  the  desire  will  remain  in  equal,  in 
vastly  increased  force  ;  there  he  will  be  surrounded 
with  malicious,  cruel,  raging  companions,  who  will 
continually  blow  up  his  passions  to  the  highest 
pitch  of  fury.  There,  not  even  the  respite,  which 
sleep  now  affords,  will  be  found.  Nor  is  this  all. 
Nothing  inflames  the  passions  of  men  more  than 
suffering.  Even  men,  who  are  at  other  times  good 
tempered,  often  become  impatient,  discontented, 
and  even  angry,  when  harassed  by  severe  pain, 
long  sickness,  or  repeated  disappointments.     How 


WICKED  INTERMINABLE.  491 

terribly,  then,  will  the  passions  of  sinners  be  enra- 
ged by  the  exquisite,  hopeless  sufferings  of  a  future 
state !  How  will  they  curse  themselves,  and  all 
around  them,  and  as  the  scriptures  declare,  blas- 
pheme God  because  of  their  plagues.  Against  him, 
and  against  all  good  beings,  they  will  feel  the  most 
furious,  implacable  hostility  ;  for  they  will  be  en- 
tirely under  the  dominion  of  that  carnal  mind,  which 
is  enmity  against  Jehovah. 

In  addition,  the  scriptures  teach  us,  that  they  will 
see,  though  afar  off,  and  with  an  impassable  gulf 
between  them,  the  happiness  of  the  righteous  ;  and 
this  sight  will  occasion  envy,  compared  with  which, 
all  the  envious  feelings  ever  entertained  on  earth 
are  nothing.  Every  sinner  too  will  find  in  the  re- 
gions of  despair  some,  whom  his  arguments,  his 
solicitations,  or  at  least  his  example,  helped  to 
bring  there  ;  and  they  will  overwhelm  him,  and 
enrage  his  passions,  with  the  bitterest  reproaches. 
Nor  will  sinners  there  retain  the  least  shadow  of 
those  natural  affections,  or  amiable  dispositions, 
which  some  of  them  possess  here  ;  for  our  Saviour 
declares,  that  from  him,  that  hath  not,  shall  be 
taken  away  even  that  which  he  seemeth  to  have. 
Now  consider  all  these  things,  and  say,  who  can 
describe,  or  conceive  of,  the  misery  which  sinners 
will  suffer  from  their  own  gnawing  passions,  or  of 
the  blasphemies,  the  execrations,  the  wild  uproar, 
the  raging  madness,  which  will  be  witnessed,  when 
all  the  wicked,  from  all  ages  and  parts  of  the  world, 


492  PUNISHMENT  OF  THE 

are  imprisoned  together  in  the  blackness  of  dark- 
ness, like  ravenous  lions  in  their  dens.  To  this 
God  refers,  when  he  says  of  sinners,  They  have 
sown  the  wind,  and  they  shall  reap  the  whirlwind ; 
that  is,  they  have  indulged  sinful  passions  in  this 
life,  and  those  passions,  blown  up,  as  from  a  wind 
to  a  whirlwind,  shall  be  their  future  companions 
and  tormentors. 

2.  The  gnawing  worm,  of  which  our  Saviour 
speaks,  includes  the  consciences  of  sinners.  The 
sufferings  inflicted  by  conscience  will  be  even  more 
painful,  than  those  which  are  occasioned  by  the 
sinner's  passions  ;  for  terrible  as  are  the  gnawings 
of  passion,  those  of  conscience  are  still  more  so. 
Her  scourge  draws  blood  at  every  stroke.  Even 
in  this  world  she  has  drawn  many,  as  she  did  Judas, 
to  despair,  madness,  and  suicide.  But  her  loudest 
rebukes,  her  keenest  reproaches  here,  are  mere 
whispers,  compared  with  the  thundering  voice,  in 
which  she  will  speak  hereafter.  Here  she  speaks 
only  at  intervals.  There  she  will  speak  without 
intermission.  Here  the  sinner  has  various  ways  of 
stifling  her  reproaches,  or  diverting  his  attention 
from  them.  He  may  rush  into  scenes  of  business 
or  amusement ;  he  may  silence  her  with  sophistical 
arguments  and  excuses,  or  with  promises  of  future 
amendment ;  and,  when  all  other  means  fail,  he 
may  drown  her  for  a  season  in  the  intoxicating 
bowl,  as  too  many,  alas,  madly  do.  But  there,  he 
will  have  no  means  of  silencing,  or  escaping  from 
her  reproaches,  for  a  moment.     Here  she  knows 


WICKED  INTERMINABLE.  493 

comparatively  little  of  God,  of  duty,  or  of  sin  ;  and 
therefore,  often  suffers  the  sinner  to  escape,  when 
she  ought  to  scourge  him.  But  there  she  will  see 
every  thing  in  the  clear  light  of  eternity,  and  in 
consequence,  instead  of  a  whip  of  small  cords,  will 
chastise  the  sinner  as  with  a  scourge  of  scorpions. 
There  the  sinner  will  clearly  see  what  a  God  he  has 
offended,  what  a  Saviour  he  has  neglected,  what  a 
heaven  he  has  lost,  and  into  what  a  hell  he  has  plun- 
ged himself.  All  the  sins  which  he  has  committed, 
with  all  their  aggravations  and  consequences ;  all  the 
sabbaths  he  enjoyed,  the  sermons  which  he  heard, 
the  warnings  and  invitations  which  he  slighted,  the 
opportunities  which  he  misimproved,  the  serious 
impressions  which  he  banished,  will  be  set  in  order 
before  him,  and  overwhelm  him  with  mountains  of 
conscious  guilt.  And  O,  the  keen  unutterable 
pangs  of  remorse,  the  bitter  self  reproaches,  the 
unavailing  regrets,  the  fruitless  wishes,  that  he  had 
pursued  a  different  course,  which  will  be  thus  ex- 
cited in  his  breast !  The  word  remorse,  is  derived 
from  a  Latin  word,  which  signifies,  to  gnaw  again, 
or  to  gnaw  repeatedly ;  and  surely,  no  term  can 
more  properly  describe  the  sufferings,  which  are 
inflicted  by  an  accusing  conscience.  Well  then 
may  such  a  conscience,  when  its  now  sleeping 
energies  shall  be  wakened  by  the  light  of  eter- 
nity, be  compared  to  a  gnawing  worm.  The  hea- 
then made  use  of  a  similar  figure  to  describe  it. 
They  represented  a  wicked  man  as  chained  to  a 
rock  in  hell,  where  an  immortal  vulture  constantly 


494  PUNISHMENT  OF  THE 

preyed  upon  his  vitals,  which  grew  again  as  fast  as 
they  were  devoured.  Nor  is  this  representation  at 
all  too  strong.  Even  in  this  world,  where  con- 
science is  comparatively  weak,  I  have  often  seen 
the  bed,  and  the  whole  chamber  of  the  sick  man, 
shake  under  the  almost  convulsive  agonies,  which 
her  lash  inflicted.  I  have  been  told  by  persons, 
suffering  under  most  painful  diseases,  that  their 
bodily  sufferings  were  nothing  to  the  anguish  of 
mind  which  they  endured.  I  have  seen  a  man  of 
robust  constitution,  vigorous  health,  strong  mind, 
and  liberal  education,  tremble,  like  an  aspen  leaf, 
and  scarcely  able  to  sustain  himself,  under  the 
pressure  of  conscious  guilt,  and  pungent  remorse. 
A  man  in  similar  circumstances  has  been  known  to 
rise  in  winter,  at  midnight,  and  run  for  miles,  with 
naked  feet  over  the  rough  and  frozen  ground,  in 
order  that  the  bodily  pain,  thus  occasioned,  might, 
if  possible,  divert  his  attention,  for  a  time,  from  the 
far  more  intolerable  anguish  of  his  mind.  And 
a  dying  infidel  has  been  known  to  exclaim,  Surely 
there  is  a  God,  for  nothing  less  than  omnipotence 
could  inflict  the  pangs  which  I  now  feel !  What 
then  must  be  the  pangs  inflicted  by  a  gnawing 
conscience  in  eternity  ? 

II.  Our  Saviour  speaks  not  only  of  a  gnawing 
worm,  but  of  an  unquenchable  fire.  What  refer- 
ence this  may  have  to  the  corporeal  sufferings  of 
the  wicked,  I  shall  not  pretend  to  decide ;  but  it 
appears  evident,  from  other  passages,  that,  so  far 
as  the  soul  is  concerned,  it  refers  to  a  keen  and 


WICKED  INTERMINABLE.  495 

constant  sense  of  God's  presence  and  righteous  dis- 
pleasure. He  says  of  himself,  I  am  a  consuming 
fire  ;  and,  a  fire  is  kindled  in  mine  anger,  which 
shall  burn  even  to  the  lowest  hell.  These  expres- 
sions evidently  intimate,  that  a  view  of  his  perfec- 
tion, and  constant  presence,  combined  with  a  sense 
of  his  displeasure,  will  affect  the  soul,  as  fire  does 
the  body,  withering  its  strength,  and  drying  up  its 
spirits.  Some  of  you  have  formerly  known  a  little 
of  this  ;  and  you  know,  or,  at  least,  will  easily  con- 
ceive, that  no  fire  can  torture  the  body  more  keen- 
ly, than  a  sense  of  God's  displeasure  does  the  soul. 
But  to  those  of  you,  who  know  nothing  of  this 
experimentally,  it  will  be  more  difficult  to  convey 
any  clear  apprehension  of  this  subject.  The  fol- 
lowing supposition  may  perhaps  assist  in  doing  it. 
Suppose,  that,  when  Washington  was  the  com- 
mander of  our  armies,  you  had  been  a  soldier  under 
him,  and  had  been  detected  in  a  plot  to  betray 
your  country.  Suppose  yourself  to  be  brought 
before  him,  surrounded  by  the  whole  army,  and 
compelled  by  some  means  to  fix  your  eyes  steadily, 
several  hours,  on  his,  encountering,  during  the 
whole  time,  his  stern,  indignant,  and  withering 
glances.  Would  you  not  soon  have  found  your 
situation  intolerably  painful  ?  Would  not  his  glance 
seem  to  thrill  through  your  soul,  and  almost  scorch 
it  like  fire,  or  blast  it  like  lightning  ?  What  then 
must  it  be  to  see  yourselves  surrounded  by  a  just 
and  holy  God,  to  meet  his  heart-searching,  heart- 
withering  eye,  wherever  you  turn,  fixed  full  upon 


496  PUNISHMENT  OF  THE 

you  ;  to  see  the  Author  of  your  being,  the  Sover- 
eign of  the  universe,  the  great,  the  glorious,  the 
majestic,  the  omnipotent,  the  infinite  Jehovah,  re- 
garding you  with  severe  displeasure ;  to  see  his 
anger  burning  against  you  like  fire  !  O,  this  will 
be  indeed  a  fire  to  the  soul !  a  fire,  which  will  be 
felt  in  all  its  faculties,  and  fill  them  to  the  brim 
with  anguish, — anguish,  as  much  greater  than  any 
which  could  be  occasioned  by  material  fire,  as  the 
Creator  is  superior  to  his  creatures.  It  is  then,  O, 
it  is  a  fearful  thing,  to  fall  into  the  hands  of  the 
living  God,  that  God,  who  is  a  consuming  fire  to 
the  workers  of  iniquity  ! 

III.  We  learn  from  the  passage  before  us,  that 
these  sufferings  will  be  endless.  Their  worm  dieth 
not,  and  the  fire  is  not  quenched.  And  three  times 
successively,  our  Saviour  declares,  in  the  context, 
that  the  fire  shall  never  be  quenched.  In  the  orig- 
inal language  of  the  New  Testament,  the  language 
which  our  Saviour  used,  there  are  no  expres- 
sions which  more  fully  and  unequivocally  signify 
eternity,  or  endless  duration,  than  those  which  are 
here  employed.  In  another  passage,  the  very  same 
expressions  are  applied  to  the  punishment  of  the 
wicked,  which  are  used  to  describe  the  duration  of 
God's  existence.  He  liveth,  we  are  told,  forever 
and  ever  ;  and  we  are  assured,  that  the  wicked  shall 
be  tormented  forever  and  ever.  If  any  further 
proof  of  this  truth  is  wanting,  it  may  be  found  in 
the  nature  of  the  punishment  itself.  We  have  seen, 
that  the  gnawing   worm,   of  which   our    Saviour 


WICKED  INTERMINABLE.  497 

speaks,  is  the  passions  and  consciences  of  sinners. 
Now  these  belong  to  the  soul ;  they  are  as  it  were 
a  part  of  it,  they  are  some  of  its  essential  faculties. 
Of  course,  they  must  live  as  long  as  the  soul  lives ; 
and  as  the  soul  is  immortal,  they  must  be  immortal. 
We  have  also  seen,  that  the  fire,  which  will  scorch 
the  souls  of  the  wicked,  is  a  sense  of  God's  pres- 
ence and  anger.  Now  as  he  lives  forever,  and  is 
unchangeably  the  same,  he  must  forever  be  dis- 
pleased with  sinners,  and  be  constantly  present  with 
them.  In  other  words,  the  fire  of  his  anger  must 
burn  forever.  It  is  a  fire,  which  cannot  be  quench- 
ed, unless  God  should  change  or  cease  to  exist.  It 
is  this,  which  constitutes  the  most  terrible  ingredi- 
ent of  that  cup,  which  impenitent  sinners  must 
drink.  Dreadful  as  will  be  their  sufferings,  they 
would  be  comparatively  light,  were  there  any  hope 
of  their  termination.  But  of  this  there  will  be  no 
hope.  Every  thing  will  conspire  to  force  upon  the 
sinner's  mind,  a  full  conviction,  that  his  existence 
and  his  sufferings  must  continue  forever ;  that  they 
will  be  without  mitigation  and  without  end.  And 
this  conviction  will  above  all  things,  wither  his  cour- 
age, and  his  strength.  It  will  banish  all  thought  of 
summoning  up  patience  and  fortitude  to  endure  his 
wretchedness,  and  cause  him  to  sink  down  under  it 
in  the  faintness  of  despair.  My  hearers,  if  any  of 
you  think  I  exaggerate,  or  color  too  highly,  listen 
to  the  plain,  unadulterated  language  of  God  him- 
self.    The  wicked  shall  be  turned  into  hell,  even 

all  that  forget  God.     They  that  know  not  God  and 
63 


498  PUNISHMENT  OP  THE 

obey  not  the  gospel  of  our  Lord  Jesus  Christ  shall 
be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his 
power.  In  the  hand  of  Jehovah  is  a  cup,  and  the 
wine  is  red,  and  he  poureth  out  of  the  same.  But 
the  dregs  thereof,  all  the  wicked  of  the  earth  shall 
wring  them  out,  and  drink  them.  They  shall  drink 
of  the  wine  of  the  wrath  of  God,  which  is  poured 
out  without  mixture  into  the  cup  of  his  indignation  ; 
and  shall  be  tormented  with  fire,  in  the  presence  of 
the  holy  angels,  and  in  the  presence  of  the  Lamb  ; 
and  the  smoke  of  their  torment  ascendeth  up  for- 
ever and  ever.  Will  any  one,  on  hearing  these 
passages,  reply,  My  feelings  revolt  at  such  state- 
ments. I  will  not,  cannot  believe  them  ?  Then 
you  must  reject  the  Bible  ;  for  it  is  full  of  such 
statements,  and  every  fact,  every  doctrine,  confirms 
them.  The  incarnation  of  the  Son  of  God,  the 
tears  which  he  shed  for  sinners,  the  blood  which  he 
poured  out  for  sinners,  the  joy  which  angels  feel 
when  one  sinner  repents,  and  the  unutterable  anxi- 
ety which  inspired  men  felt  for  the  conversion  of 
sinners, — all  conspire  to  prove,  that  the  fate  of 
those,  who  die  without  repentance,  without  conver- 
sion, must  be  inconceivably  dreadful.  Will  you  then 
say,  such  a  punishment  cannot  be  just  ?  It  is  im- 
possible that  I  should  deserve  it  ?  But  remember, 
that  you  know  nothing  of  your  sins,  or  of  what  sin 
deserves.  Were  you  properly  acquainted  with  your 
own  sinfulness,  you  would  feel  convinced,  that  it  is 
just.     All  true    penitents  feel  and   acknowledge, 


WICKED  INTERMINABLE.  499 

that  it  would  have  been  perfectly  just  to  inflict  this 
punishment  upon  them.  Were  not  you  impenitent, 
you  would  feel  the  same.  Besides,  this  punishment, 
dreadful  as  it  is,  is  nothing  more  than  the  natural, 
necessary  consequence  of  persisting  in  sin.  The 
corroding  passions,  the  remorse  of  conscience,  and 
the  displeasure  of  God,  which  will  constitute  the 
misery  of  sinners,  are  all  the  result  of  sin.  Every 
sinner  has  the  seeds  of  hell  already  sown  in  his 
breast.  The  sparks,  which  are  to  kindle  the  flames 
of  hell,  are  already  glowing  within  him.  Christ 
now  offers  to  extinguish  these  sparks.  He  shed 
his  blood  to  quench  them.  He  offers  to  pour  out 
his  Spirit,  as  water,  to  quench  them.  But  sinners 
will  not  accept  his  offer.  They  rather  fan  the 
sparks,  and  add  fuel  to  the  fire.  How  then  can 
they  justly  complain,  when  the  fire  shall  break  out 
into  an  unquenchable  conflagration,  and  burn  for- 
ever !  As  well  might  a  man,  who  should  put  vipers 
into  his  bosom,  complain  of  God,  because  they 
stung  him.  As  well  might  a  man,  who  has  kindled 
a  tire  and  thrown  hknself  into  it,  complain  of  God, 
because  the  flames  scorched  him.  But  I  can  spend 
no  more  time  in  answering  objections,  or  in  de- 
fending the  justice  of  God,  against  the  complaints 
of  his  creatures.  I  cannot  stand  here  coolly  arguing 
and  reasoning,  while  I  see  the  pit  of  destruction,  as 
it  were,  open  before  me,  and  more  than  half  my 
hearers  apparently  rushing  into  it.  I  feel  impelled 
rather  to  fly,  and  throw  myself  before  you  in  the  fatal 
path,  to  grasp  your  hands,  to  cling  to  your  feet,  to 


500  PUNISHMENT  OP  THE 

make  even  convulsive  efforts  to  arrest  your  pro- 
gress, and  pluck  you  as  brands  out  of  the  burning. 
My  careless  hearers,  my  people,  my  flock  !  death, 
perdition,  the  never  dying  worm,  the  unquenchable 
fire,  are  before  you  !  Your  path  leads  directly  into 
them.  Will  you  not  then  hear  your  friend,  your 
shepherd  ?  Will  you  not  stop,  and  listen  at  least 
for  a  moment  ?  Will  you,  O,  will  you  refuse  to  be- 
lieve that  there  is  a  hell,  till  you  find  yourselves  in 
the  midst  of  it  ?  O,  be  convinced,  I  conjure  you, 
be  convinced  by  some  less  fatal  proof  than  this. 
Yet  how  can  I  convince  you  ?  How  can  I  stop  you  ? 
My  arm  is  powerless ;  yet  I  cannot  let  you  go.  I 
could  shed  tears  of  blood  over  you,  would  it  avail. 
Gladly,  most  gladly,  would  I  die  here  on  the  spot, 
without  leaving  this  sacred  desk,  could  my  death 
be  the  means  of  turning  you  from  this  fatal  course. 
But  what  folly  is  this !  to  talk  of  laying  down  my 
worthless  life  to  save  you.  Why,  my  friends,  the 
Son  of  God  died  to  save  you, — died  in  agonies, — 
died  on  the  cross  ;  and  surely,  that  doom  cannot 
but  be  terrible,  to  open  a  way  of  escape  from 
which  he  did  all  this.  And  it  is  dreadful.  The 
abyss,  into  which  you  are  falling,  is  as  deep,  as  the 
heaven,  from  which  he  descended,  is  high.  And 
will  you  then  rush  into  it,  while  he  stands  ready  to 
save  you  ?  Shall  he,  as  it  respects  you,  die  in  vain  r 
Will  you  receive  the  grace  of  God  in  vain  ?  Shall 
those  eyes,  which  now  see  the  light  of  the  sabbath, 
glare  and  wither  in  eternal  burning?  Shall  those 
souls,  which  might  be  filled  with  the  happiness  of 


WICKED  INTERMINABLE.  501 

heaven,  writhe  and  agonize  forever,  under  the 
gnawings  of  the  immortal  worm  ?  Shall  I,  must  I 
hereafter  see  some  who  are  dear  to  me,  for  whom 
I  have  labored  and  prayed  and  wept,  weltering  in 
the  billows  of  despair,  and  learning,  by  experience, 
how  far  the  description  comes  short  of  the  terrible 
reality!  But  1  cannot  proceed.  The  thought  un- 
mans me.  I  can  only  point  to  the  cross  of  Christ, 
and  say,  There  is  salvation,  there  is  blood,  which, 
if  applied,  will  quench  the  fires,  that  are  already 
kindling  in  your  breasts.  There  is  deliverance 
from  the  wrath  which  is  to  come. 

I  cannot,  must  not,  however,  conclude,  without 
addressing  a  word,  my  professing  friends,  to  you. 
And  I  hope  you  will  bear  with  me,  if,  in  view  of 
such  a  subject  as  this,  I  address  you  with  apparent 
severity.  An  apostle  teaches  ministers,  that  they 
must  sometimes  rebuke  professing  Christians  sharp- 
ly ;  but  I  trust  my  sharpness  will  be  the  sharpness 
of  love  ;  and  I  know  that  I  shall  say  nothing  to  you, 
half  so  severe  as  the  reproaches,  which  I  have  di- 
rected against  myself,  while  preparing  this  dis- 
course. We  all  deserve  perdition,  a  thousand  times, 
for  our  stupid  insensibility  to  the  situation  of  those, 
who  are  perishing  around  us.  We  profess  to  be- 
lieve the  word  of  God  ;  but  can  you  all  prove  that 
you  believe  it  ?  Do  you  all  act,  as  if  you  believed 
it  ?  What,  believe  that  many  of  your  acquaintances, 
your  children,  are  in  danger  of  the  fate,  which  has 
now  been  described  !  Dare  you  go  to  God,  and  say, 
T.ord,   I  believe  thy  word,  I  believe  that  all  thy 


502  PUNISHMENT  OF  THE 

threatenings  will  be  fulfilled,  and  then  turn  away, 
and  coolly  pursue  your  worldly  business,  without 
uttering  one  agonizing  cry  for  those,  who  are  ex- 
posed to  these  threatenings  ?  Dare  you  go  and 
claim  relationship  to  Christ,  and  profess  to  have 
his  Spirit,  without  which  you  are  none  of  his,  and 
then  make  no  effort,  or  only  a  few  faint  efforts,  to 
save  those,  for  whom  he  shed  not  tears  only,  but 
blood  ?  O,  if  you  can  do  this,  where  are  the  bowels, 
I  will  not  say  of  a  Christian,  but  of  a  man  ?  Go,  I 
may  say  to  such,  go,  inconsistent,  cruel,  hard- 
hearted professors  ;  go,  slumber  over  the  ruin  of 
immortal  souls ;  wrap  yourself  up  in  your  selfish 
temporal  interests,  and  say,  I  have  no  time  to  spare 
for  rescuing  others  from  everlasting  burnings.  Go, 
wear  out  your  life  in  acquiring  property  for  your 
children,  and  leave  their  souls  to  perish  in  the  fire 
that  never  shall  be  quenched.  Go,  adorn  their 
bodies,  and  banish  from  them,  if  possible,  the 
seeds  of  disease ;  but  leave  in  their  bosoms  that 
immortal  worm,  which  will  gnaw  them  forever. 
And  when  God  asks,  where  is  thy  child  ?  thy 
brother  ?  thy  friend  ?  reply,  with  impious  Cain,  I 
know  not,  I  care  not ;  am  I  his  keeper  ? 

But  I  cannot  proceed  farther  in  this  strain.  I 
would  rather  beseech,  and  melt,  and  win  you  by 
tenderness.  Say,  then,  Christian,  dost  thou  believe 
that  Christ  died  to  save  thee  from  the  misery, 
which  has  been  imperfectly  described  ?  Dost  thou 
believe,  that,  if  he  had  not  loved  thee,  and  given 
himself  for  thee,  the  gnawing  worm  and  the  un- 


WICKED  INTERMINABLE.  503 

quenchable  fire  would  have  been  thy  portion  for- 
ever ?  O  then,  where  is  thy  gratitude,  thy  love  ? 
Where  are  the  returns,  which  he  has  a  right  to 
expect  ?  Hast  thou  already  made  him  a  sufficient 
return  for  such  inestimable  benefits  ?  Has  he  not 
reason  to  say,  at  least  to  some  of  you,  Did  I  die 
for  thee ;  redeem  thee  from  sin,  and  death,  and 
hell,  that  thou  mightest  crucify  me  afresh,  by  thy 
unkindness  and  unbelief?  Did  I  watch  and  pray, 
whole  nights,  that  thou  mightest  neglect  watchful- 
ness and  prayer  ?  Did  I  purchase  for  thee  divine 
grace,  precious  promises,  and  strong  consolation, 
that  thou  mightest  make  light  of  them,  or  turn 
them  into  wantonness  ?  And  do  I  prolong  thy  for- 
feited life,  that  thou  mayest  live  carelessly,  un- 
profitably,  or  like  the  world  around  thee  ?  No,  I 
redeemed  thee,  that  thou  mightest  be  mine,  wholly 
mine.  I  purchased  for  thee  grace,  that  thou 
mightest  grow.  And  I  preserve  thy  life,  that  thou 
mayest  live,  not  to  thyself,  but  to  him  who  died  for 
thee.  I  have  revealed  the  knowledge  of  thy 
Maker,  and  taught  thee  the  way  of  redemption, 
that  thou  mightest  adorn  the  doctrine  of  God  thy 
Saviour  in  all  things.  And  wilt  thou  frustrate 
these  purposes  by  thy  sloth  and  negligence  ?  Thou 
wilt  do  it,  then,  to  thine  own  eternal  injury  ;  for 
the  fearful  and  the  unbelieving  shall  have  their 
part,  with  the  abominable,  in  the  lake,  which 
burneth  with  fire,  that  never  shall  be  quenched. 


y 


/« 


M 


n 


■'"& 


Kk.'.? 


